The way of perfection, and Conceptions of divine love, tr. by J. Dalton

Google

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project

to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject

to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books

are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the

publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for in forming people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liabili^ can be quite severe.

About Google Book Search

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at|http: //books .google .com/I

6000983881

THK

WAY OF PERFECTION,

CONCEPTIONS OF DIVXNE^LOVE

BY

SAINT T K 11 E

TRANSLATED FROM THE SPANISH

BY

THE REV. JOHN DALTON.

LONDON:

C. DOLMAN, Gl, NEW BOND ST R RET,
AND 22, PATERNOSTER ROW.

II
t«

AND M

ji

I.

I

I

MprrcLii.

i
I

i'

// c>. .^ . ^-^^ . I,

.'\

TO THE REVEREND SUPERIORESS

OF THB

CONVENT OF THE INFANT JESUS,

NORTHAMPTON.

Madam,

I HAVE long known how tenderly you
love St. Teresa, and how much you admire
and strive to imitate her heroic virtues.

It is, then, with the greatest pleasure
that I dedicate the " Way of Perfection'*
to you ; for it is a truly golden book, the
sublime lessons of which it is your unceas-
ing desire and endeavour to impress on the
hearts of the sisters, who live under your
wise and gentle rule.

like St. Teresa, you and another ReK-
gious (whom but to name is to praise),
left your own convent in Belgium, to found ^

IV

a new house in Northampton. And you
came amongst us, resolved to suffer every
privation and trial with calm resignation
and fortitude, for the good of those precious
souls whom Providence might commit to
your tender care.

Numerous and various were the diffi-
culties you met with, just as St. Teresa
did in the foundation of her convents in
Spain. But your courage and confidence
in God supported you amidst all your
trouhles; and you were encouraged pa-
tiently to endure them, by the kind exhort-
ations and assistance given to you by his
Lordship and other friends.

As time went on, you found what great
things often come from small beginnings.
Now you have a large and commodious
house and a fervent community, whose
sole desire is to serve Him whom they
have chosen for " the God of their heart,
and the portion of their inheritance for
ever.**

May Saint Teresa intercede for you,
Madam, that grace and strength may be

given you, to fulfil the high duties of your
office mth fruit a hundred-fold. May she
intercede, too, for your beloved Sisters, that
they may practise every virtue, even as
she did, which can adorn the religious life
and beautify their own soul, and so pre-
pare them and you for the joys of another
and a better land.

I have the honour to be,
Madam,
Your very respectful Servant in Christ,

JOHN PALTON.

a 2

PREFACE.

The translation of St. Teresa's wondrous " Life" has
met with such general approbation, that I am induced
to present to the public a translation of the " Way of
Perfection," and the " Conceptions of Divine Love,"
both written by the same glorious Saint.

Those who have read her " Life," will remember the
accoimt she gives us of the foundation of the Monas-
tery of St. Joseph's, at Avila.* It is wonderfiil to
contemplate the innumerable trials, labours, and diffi-
culties of. all kinds which the Saint had to endure in
founding this new House. But it is still more wonder-
ful to consider the admirable fortitude, and undaunted
courage, and heroic perseverance, joined with a most
unboimded confidence in the divine assistance, by
which she conquered every obstacle that men and the
devil raised up against her. On one occasion, when
all her hopes seemed to be lost, she went to our Lord
and said to Him, " This house is not mine ; it is to be
established for you, and since there is no one to con-
duct the case, do you undertake it."

Having spoken these words, the Saint tells us,
'' That she felt as great repose, and as free from care as
if she had the whole world to plead for her ; and imme-
diately she considered the business as completed."t

* See Chapters xxxii. xzxiii. and zxxiv.
t Chapter xxxvi. (page 342).

VUl PREFACE.

The new monastery was established on the Feast
of St. Bartholomew, in the year 1572. The day on
which the Saint entered the new house must indeed
have been a day of great joy and consolation to her.
All her troubles were now at an end. The raging tem-
pest had passed away, and she saw herself in a peace-
fol harbour, for which she had so long sighed. She and
her beloved nuns lived together, as if they had but one
heart and one soul. They were entirely disengaged
from earthly things. Their whole study was to ad-
vance in the Way of Perfection. Solitude was their
delight j and to hold converse with their heavenly
Spouse, was their only recreation. When the nuns
were one day at prayer, in the choir, St. Teresa saw
our Blessed Lady in great glory, and she seemed to be
protecting them all under a very white robe, which
she had on. By this vision the Saint understood what
a high degree of glory our Lord would bestow on the
Beligious of the new house.

WTien the Holy Mother left the monastery of the
Licamation, she took with her four Beligious, who
were willing to embrace the "reform" our Saint
wished to introduce. Others were afterwards admitted.
She chose Anna de Sancto Joanne to be prioress,
simply because it was her own sincere desire to ohey,
rather than command. But the Provincial and the
Bishop of Avila> knowing well how fit she was to
govern, soon after commanded her to imdertake the
office herself

It is unnecessary for me to mention here with what
heavenly prudence, judgment, and sweetness she ful-
filled all the duties of prioress. The reformation of
the Order dates from the year 1563, when the " Con-
stitutions " were drawn up by the Saint, and approved
by Pope Pius IV., in 1565.* To understand more
clearly the nature of the " reform " introduced by the

* See the last vol. of the BoUandists.

PREFACE. IX

Saint with so mncli labour and difficulty, it is necessary
to mention that, in the year 1205 (some say 1209),
Albert, Patriarch of Jerusalem, who had been a Beli-
gious of Mount Carmel, gave to the Carmelites, who
then lived on that holy mountain, a rule taken from
another which had been given to the same Order, by
John, Patriarch of JerusalenL This rule was con-
firmed by Pope Innocent IV., in the year 1248, and
was called the " Primitive Rule." For many years it
was observed in all its strictness. But gradually, as
the fervour of the Order declined, many relaxations
and abuses crept in : it also seemed so austere, that
several persons considered it impossible to be ob-
served. The Order was accordingly induced to request
Pope Eugenius lY. to mitigate some of the rules,
which petition his Holiness complied with.* Great
evils, however, arose from this relaxation, especially in
the monasteries of the women. St. Teresa was deter-
mined to apply a remedy ; and we have already seen
how gloriously she executed her project. Let her
speak of the result in her own words : — " Methinks
that all the troubles which have been endured for the
monastery have been well bestowed. For though the
rule is somewhat rigorous, because flesh meat is never
eaten, except in case of necessity, and we £Eist eight
months in the year ; yet the Sisters consider it not to
be severe enough, and therefore they observe addi-
tional mortifications, which seem to be necessary in
order to keep the rules with greater perfection. I
hope in our Lord, that what has been begun, will prosper
and increase, as His Majesty has promised me.''
(Chapter xxxvi p. 347.)t

* See Yepez, " Vida de Santa Teresa" (Ub. ii.) ; also " His-
tory of the Carmelite Order," written in Spanish by Francis de
fiainte Marie, and translated into Frencn by Gabriel de la
Croix. (Paris, 1655.)

t The whole of the " Primitive Rule " may be seen in Wood-
head's Translation (Partii).

X FBEFACE.

The Saint tells us, in the Book of her Foundations,*
that she lived five years in the Monastery of St.
Joseph, and that those years seemed to be the hap-
piest of her whole life, because they afforded her that
repose and tranq\iillity the loss of which her soul so
often felt. She also mentions how several young
ladies entered the house, and became religious, our
Lord having deHvered them from the pomps and
vanities of the world, and endowed them with many
virtues. Their number did not exceed thirteen, St.
Teresa assures us what delight she experienced in con-
versing with such pure and holy souls, whose only
desire was to serve and praise our Lord.f

They, too, knew well what encouragement their
Holy Mother gave them, to serve with fidelity and
perseverance the beloved Spouse of their heart, and
what a glorious example she was of every virtue that
can adorn the religious life. Sweet and pleasant was
her rule, and sweeter far the heavenly lessons of wis-
dom which she delivered to them. Never did she -in-
culcate any duty which she herself did not practise first.
Though superioress, she often chose the greatest hiuni-
liations : the smallest fault she confessed in chapter
with surprising humility ; and it was her delight to
steal unknown into the choir, and fold up the cloaks
of the sisters, to sweep the most filthy places in the
yard, to wait at table, to serve in the kitchen, to spin,
or to assist any of the Sisters in their work. The
" Acts and Bull of her Canonization" testify the many
virtues which shone so pre-eminently in her souL In-
deed, when we consider on what familiar terms (so to

* ** Cinco afios despues de la fundacion de S. Joseph de Avila,
estuve en el ; que d, lo que ahora me parece, entiendo ser&n los
mas descansados de mi vida, cuyo sosiego y quietud hecha harto
menos muchas vezes mi ahna." (Fundacion de Medina del
Campo, cap. i.)

t ** Yo me estaba deleitando entre almas tan Santas y limpias,
adonde solo era su cuidado^ eervir y alabar k nuestro Seftor.''
(Cap. i.)

PREFACE. XI

•

speak), she was with our Lord, and how lovingly He
caressed her, and spoke to her, and consoled her, and
assisted her in all her troubles, and this, too, in a way
so different from that which He employed towards
other Saints, we must come to the conclusion that the
soul of Teresa was " all fair, without spot or stain."

These remarks bring me to the direct subject of the
preface. As the nuns had such a high idea of the
sanctity of their Holy Mother, they besought her to
give them some instructions on prayer ; and with this
request she lovingly complied, having previously asked
permission from her confessor, F. Domingo Banez.
These instructions are comprised in the "Way of
Perfection."* This beautiful book the Saint composed
in 1563. Yepez mentions, that she sent the manu-
script to Don Teutonio de Verganza, Archbishop of
Evora, who ordered it to be printed at Evora, while
the Saint was still living. The precious manuscript
is preserved to the present day in the Royal library
of the EscuriaL

To speak of the merits of this work seems super-
fluous. It abounds in noble and sublime thoughts,
heroic sentiments of love, praise, and gratitude to
God, and is full of the most practical lessons of humi-
lity, obedience, poverty, and self-denial; t <fec. Her
explanation of the Lord's Prayer is very admirable.
The three first chapters are particularly interesting
and valuable, as she there mentions the motives by
which she waa especially induced to compose the
work. The style is everywhere simple and pure, yet
always rich in illustrations. The interior iSfe of the
Saint is drawn to the very letter, in words which
really seem to have been inspired. All the hidden
secrets of " mental prayer," are communicated to us, in
which the soul buries herself, and is consumed with

* " Camino de Perfeccion/' is the Spanish title.

t *' Libro che pub dirse e piano, e sublime, e in vero dignee-
simo d'esser letto quotidianamente da chiunque & profession di
virtii." (S. Antonio^ " Vitadi Santa Teresa," lib. iv. cap, x.)

ZU PREFACE.

burning transports of love ; and though we are unable
to understand all that the Saint says on this sublime
subject, yet we cannot but rise up from the perusal of
her words, better men than we were before, more
determined to aim at perfection, and to implore the
divine a£»istance and that of our glorious Saint for so
important an object.

I have given in Appendix No. 1 a translation of
the Saint*s '^ Admonitions ** to her nuns. They are
full of sound sense, and contain maxims well worth
remembering.

In Appendix No. 2 are given certain " Relations "
of the Saint, which contain some things not mentioned
in her life.

In Appendix No. 3 is a list of all the works of St.
Teresa^ with «ome remarks on each of them, which I
hope will be acceptable to the reader.

Appendix No. 4 contains some interesting details
connected with the personal appearance of the Saint,
as described by lUbera, and also some particulars
regarding her a/utherUic likenesses.

These additions wiU not, I trust, be considered as
matter introduced, merely to swell the size of the
book. No ; far from it. My only object is, to give
the reader all the particulars I can respecting so
admirable a Saint, inasmuch as everything connected
with her is valuable, edifying, and interesting.*

JOHN DALTON.

Bishop's House, Northampton, 1852.

* Speaking of the Saint, Palafoxuses these remarkable words :
"No he visto hombre devoto de Santa Teresa, que no sea espiri-
tual. No he visto hombre espiritual, que si lee sus obras, no sea
devotissimo de Santa Teresa." (Carta al Beverendissimo Padre
Fr. Diego de la Visitacion.)

" I have not known any one who was devoted to St. Teresa,
that did not become a spiritual man ; nor have I met with any
one who has read her works, that was not exceedingly devoted
to her."

<.*

PREFACE OF ST. TERESA.

The Sisters of this Monastery of St. Joseph, in
Avila, having heard that I had leave from my
present Confessor, Father Domingo Banez, of the
Order of the glorious St. Dominic, to write certain
instructions on prayer, in which I seemed likely
to succeed well, because I have spoken on the
subject with many spiritual and holy persons,
have begged of me to say something on prayer
with such importunity, that I have resolved to
obey them. I see that the great affection they
bear me will make my imperfect discourse more
acceptable (however bad my style may be) than
some books, which have been more correctly writ-
ten by men, from whom I have learnt what I know.
I rely on their prayers, that so our Lord may per-
haps be pleased to enable me to say something re-
specting what is suitable to the manner of living
in this House, and that He may allow me to
communicate it to the Sisters.

But if I should say anything incorrectly. Father
Baiiez, who is to see what I have written first,

XIV PREFACE OF 8T. TERESA.

will either correct the manuscript or bum it;
and thus I shall have lost nothing in agreeing
to the request of these servants of God, and they
will see what I am in myself, when His divine
Majesty does not assist me.

I intend to mention certain remedies for small
temptations (which, perhaps, are slighted because
they are* little), that the devil employs; and
other matters, just as our Lord shall give me
understanding, and as the subjects shall occur
to my mind. As I know not what I am to
say, I cannot proceed with any order or method :
and this way I think is the best, because it is
unusual with me to proceed thus.

May our Lord assist me in evcrjrthing that
I shall do, that all things may be done according
to His will, for such have always been my desires,
though my actions are as imperfect as myself.
I know I am not wanting in love and a desire
to advance, to the best of my power, the souls
of these, my sisters, in the service of our Lord.

And this love, together with my years and
the experience which I have had of some Monas-
teries, may possibly be useful in enabling me
to succeed better in these small matters, than
learned men would, who, having other more im-
portant affairs to manage, and being men of
perfection, do not pay much attention to things
which in themselves seem nothing. But every
object may injure such weak creatures as we

PREFACE OF ST. TERESA. XV

women are; for numerous are the snares of the
devil against persons who live in strict enclosure,
because he sees he stands in need of some new
arms to attack them.

Being so very wicked myself, I have been able
to make but a poor defence, and, therefore, I desire
my sisters should take warning by me. I shall
say nothing but what I have either experienced
in myself, or have seen in others. Only a short
time ago, I was commanded to write an account
of my Life, in which I have said something about
prayer; and perhaps my Confessor does not wish
you to see this at present. I shall, therefore,
repeat here something of what I said there,
adding other matters also, which I may consider
necessary.

May our Lord direct all that I shall say (as
I have requested of Him), and make it conduce
to His greater glory. Amen.

TERESA DE JESU.

CONTENTS.

CHAPTEB I.

THE SADTT MENTIONS THE BEAfiON WHICH INDUCfED HER TO FOUHD
THIS M0NA8TEBT IN SUCH 6BEAT AUSTERITY, pogc 1.

CHAPTER n.

THE SAINT TELLS HER SISTERS THAT THET MUST BE INDIEFEREHT
ABOUT CORPORAL NECESSITIES : SHE SHOWS WHAT GOOD THERE
IS IN POVERTT, P<igt 4.

CHAPTEB in.

SHE CONTINUES THE SUBJECT OF THE FIRST CHAPTER, EXHORTS
THE SISTERS CONTINUALLY TO FRAY TO GOD, THAT HE MAY
PROTECT THOSE WHO LABOUR FOR THE CHURCH, page 9.

CHAPTEB rV.

SHE SPEAKS ON OBSERVING THEIR RULE, AND ON THREE THINGS
WHICH CONDUCE TO A SFntlTUAL LIFE, page 16.

CHAPTEB V.

SHE CONTINUES HER DISCOURSE ABOUT CONFESSORS, AND SHOWS
HOW IMPORTANT IT IS THAT THEY SHOULD BE LEARNED, page 24.

CHAPTEB VI.

SHE RETURNS TO HER DISCOURSE ON PERFECT LOVE, P^"^ 29.

CHAPTEB Vn.

SHE CONTINUES THE SAME DISCOURSE ON SPIRITUAL LOVE, AND
GIVES SOME DIRECTIONS FOR OBTAINING IT, page 33.

CHAPTEB Vin.

SHE TREATS OF THE GREAT ADVANTAGE OF BEING DISENGAGED,
BOTH INTERIORLY AND EXTERIORLY, FROM ALL CREATURES,

page 42.

CHAPTEB rX.

SHE SPEAKS ON THE GREAT ADVANTAGE THOSE ENJOY WHO,
HAVING ABANDONED THE WORLD, HAVE ABANDONED THEIR
RELATIVES ALSO, AND WHAT TRUE FRIENDS THEY FIND

THEREBY, page 45.

• ••

XVIU CONTENTS.

CHAPTER X.

SHE TELLS THB SISTERS THAT THE ABOVE-MENTIONED DISEN-
GAGEMENT IS NOT SUFFICIENT, UNLESS THET FOBSAKE THEM-
SELVES ALSO, page 48.

CHAPTER XI.

SHE CONTINUES THE SUBJECT OF MORTIFICATION, ETC., page 63.

CHAPTER Xn.

SHE SHOWS HOW THE TRUE LOVEB OF GOD MUST DESPISE LIFE

AND HONOUB, page 66.

CHAPTER XIII.

SHE SPEAKS ON TBUE HUBOLITT AND MORTIFICATION, AND SHOWS
HOW RELIGIOUS OUGHT TO AVOID HONOURS AND ALL THE

MAXIMS OF THE WORLD, page 61.

CHAPTER XIV.

HOW IMPORTANT IT IS NOT TO ALLOW ANT TO MAKE THEIB PRO-
' FES6I0N, WHOSE DISPOSITION IS THE CONTRARY OF WHAT HAS
BEEN MENTIONED BEFORE, page ^^.

CHAPTER XV.

ON THE GREAT BENEFIT WE DERIVE FROM NOT EXCUSING OUR-
SELVES, THOUGH WE MAT BE CONVINCED WE HAVE BEEN BLAMED

WITHOUT CAUSE, page 68.

CHAPTER XVI.

SHE BEGINS TO SPEAK ON MENTAL PRATER AS COMPARED WITH

CONTEMPLATION, WTC, page 72.

CHAPTER XVII.

SHE SHOWS HOW ALL SOULS ARE NOT FIT FOR CONTEMPLATION,

ETC., page 79.

CHAPTER XVIII.

THE SAME SUBJECT IS CONTINUED, IN WHICH THE SAINT SHOWS
HOW MUCH GREATER ARE THE SUFFERINGS OF THE CONTEMPLA-
TIVE, THAN OF THE ACTIVE LIFE, page 88.

CHAPTER XIX.

ON THE KIND OF PRATER THOSE PERSONS SHOULD USE WHO
CANNOT DISCOURSE WITH THEIR UNDERSTANDING, page 89.

CHAPTER XX.

8HB SHOWS HOW WE NEVER WANT CONSOLATION IN PRATER,
AND SHE ADVISES THB SISTERS TO LET THEIR DISCOURSES

ALWATS BE ON THIS SUBJECT, page 99.

CONTENTS. XIX

CHAPTER XXI.

HOW IMPORTANT IT IS TO BEQIN WITH A FIBM RESOLUTION TO
MAKE USE OF PRATER, AND NOT TO HEED THE DIFFICULTIES
THE DEVIL MAT REPRESENT, pOQC 103.

CHAPTEB XXII.

SHE EXPLAINS WHAT MENTAL PRATER IS, pOQC 109.

CHAPTER XXIII.

SHE SHOWS HOW NECESSART IT IS FOR ONE WHO HAS ENTERED
UPON THE WAT OF PRATER, NOT TO TURN BACK, ETC., page 114.

CHAPTEB XXIV.

SHE SHOWS HOW VOCAL PRATER IS TO BE USED WITH PERFEC-
TION, AND HOW MENTAL PRATER IS CONNECTED WITH IT,

page 117.

CHAPTER XXV.

HOW MUCH A SOUL GAINS THAT PRATS VOCALLT WITH PERFEC-
TION ; AND HOW IT HAPPENS THAT THEREBT GOD RAISES HER
TO CONTEMPLATION, AND TO SUPERNATURAL OBJECTS, page 121.

CHAPTER XXVI.

ON THE MANNER HOW WE ARE TO RECOLLECT OUR THOUGHTS,

page 123.

CHAPTER XXVII.

SHE DWELLS ON THE GREAT LOVE OUR LORD SHOWS US, AND
THE HONOUR HE GIVES US IN THE FIRST WORDS OF THE

"OUR FATHER," page 129.

CHAPTER XXVIII.

ON THE WORDS, " WHO ART IN HEAVEN." THE SAINT ALSO
EXPLAINS WHAT THE PRATER OF RECOLLECTION MEANS,

page 133.

CHAPTER XXIX.

SHE MENTIONS WHAT MEANS ARE TO BE USED FOR OBTAINING
THE PRATER OF RECOLLECTION, page 140.

CHAPTER XXX.

ON THOSE WORDS OP THE OUR FATHER, '* HALLOWED BE THT
• NAME." THE SAINT APPLIES THEM TO THE PRATER OF QUIET,

page 144.

XX COMTENTH.

CHAPTER XXXI.

SHE 00NTINUB8 THB SAME 8UBJB0T AND EXPLAINS THE PRATER

OF QUIET, ETC., page 149.

* CHAPTER XXXII.

SHE EXPLAINS THE WORDS, <'THT WILL BE DONE ON EARTH, AS IT

IS IN heaven/' etc., page 158.

CHAPTER XXXIII.

ON THE WORDS, " OIVB US THIS DAT OUR DAILT BREAD,"

page 165.

CHAPTER XXXIV.

THE SAME SUBJEOT IS CONTINUED, AND APPLIED TO THB RECEP-
TION OF THB MOST BLESSED SACRAMENT, page 169.

CHAPTER XXXV.

SHE CONCLUDES THIS SUBJECT WITH AN EXCLAMATION TO THE
ETBRNAL FATHER, page 177.

CHAPTER XXXVI.

SHE EXPLAINS THB WORDS, " FORGIVB US OUR TRESPASSES," ETC.,

page 180.

CHAPTER XXXVII.

ON THB EXCELLENOB OF THB " LORD*S PRATBR," AND HOW WE
MAT IN MANT WATS REOBIVE CONSOLATION FROM IT, page 187.

CHAPTER XXXVIII.

ON THE WORDS, " LEAD US NOT INTO TEMPTATION, BUT DBLTVEB

US FROM EVIL," page 190.

CHAPTER XXXIX.

THE SAINT GIVES ADVICE TO ENABLE US TO RESIST CERTAIN
TEMPTATIONS OF THB DEVIL, ETC., page 198.

CHAPTER XL.

SHE MENTIONS TWO REMEDIES, WHEREBT WE MAT SAFELT PASS
AMIDST OUR NUMEROUS TEMPTATIONS, VIZ., THE LOVE AND

FEAR OF GOD, page 202.

CHAPTER XLI.

ON THE FEAR OF GOD, AND HOW BT IT WE MAT AVOID VENIAL

SINS, page 207.

CHAPTER XLII.

ON THB WORDS, " DELIVER US PROM EVIL," poge 214.

CONTENTS. XXI

CONCEPTIONH OF DIVINE LOVE.
CHAPTER I.

'* LCT UIM KlfW Ml WITH THB KIHH OF HI8 MOUTH; FOR THY
BfiXAMTH ABS BITTBR THAN WIMX,** (Chap. 1. V. l),paffe 226.

CHAPTER II.

HUB MBNTIONff VIMI KIITDS OF FALHI FBACI, IMFBBFBCr LOVB,
AVD DECEITFUL PBATKB, page 288.

CHAPTER III.

ON TBUB PKACK— WHICH IB THB LOT! OF GOD, AND UNION
WITH CHBIHT, pOffe 247.

CHAPTER IV.

i)N THB ffWBIET, PLBAHANT, AND DBLICIOUH LOVB OF GOD, WHICH
ARIHBM FROM OOD DWKLLINO IN THE HC^UL BY THB PRAYER
OF gUlBT, HIONIFIED BY THE WORDH, " TUB BREAffTM OF GOD/'

page 252.

APPENDIX Pa(^ 260

THE

WAY OF. PERFECTION

CHAPTER I.

THB SAINT MENTIONS THE REASON WHICH INDUCED HIB TO
FOUND THIS MONASTEBT IN SUCH OBBAT AUSTERITY.

When this monastery was first founded, for the
reasons mentioned in the book* I have akeady
written, and on account of certain great favours I
received from our Lord, whereby He gave me to
understand how much He would be served in this
house, it was not my intention to use such great
rigour in exterior things, or to be without rent :
nay, I wished the house to be so established as
not to want anything. But this I did as a weak
and wicked creature, though certain good inten-
tions influenced me more than my own pleasure.

About this time I heard of the miseries of
France, and of the disorders and havoc those
Lutherans had committed there, and how rapidly
this miserable sect went on increasing. This
afflicted me exceedingly; and as if I could have
done something, or had been something, I cried
to our Lord, and implored Him to remedy so
great an evil. It seemed as if I could have laid
down a thousand lives, to recover only one of

* In her Life, now translated into Engliah.

B

2 THE WAY OF PERFECTION.

those innumerable souls who are lost in that
heresy. But seeing myself only a woman, and
so wicked too, and prevented from promoting as
I desired the glory of God (and all my care was,
and is still, that as He has so many enemies and
so few friends — these last at least might continue
good), I resolved to do the little which lay in my
power, viz. to follow the evangelical counsels with
all the perfection I could, and to induce the few
nuns who are here t» do the same, confiding in
the great goodness of God, who never fails to assist
those that are determined to leave all things for
Him ; and hoping (these nuns being such as I had
represented them in my desires) that, in the midst
of their virtues, my faults and imperfections miglit
have no. force, and that thus I might be able in
something to please our Lord ; and that, all of us
being engaged in prayer for the champions of the
Church, the preachers and doctors who defend her,
we might, to the utmost of our power, assist my
Lord, who has been so much insulted by those
for whom He has done so much good, that the
traitors seem now to wish to crucify Him again,
and not to leave Him a place whereon to lay His
head.

O my Redeemer ! my heart cannot think of this
without feeling excessive grief. What a crime is
this for Christians to commit ! Must they who
owe you the most, be always the persons who
aflSict you the most? They for whom you do
the highest favours, — whom you choose for your
friends, — among whom you converse, and to whom
you communicate yourself in the Sacraments ? —
Are not the torments enough which you have
already endured for them? Certainly, O my
Lord ! he does nothing who now separates him-

;♦

THE WAY OP PEEFECTION.

Delf from the world ; for if men show such dis-
loyalty to You, what can we expect? Do we
deserve perhaps better from them? Have we
conferred on them greater favours, that they
should keep friends with us? What is this?
What do we hope more concerning them, — ^we
who, through the goodness of our Lord, are not
infected with this pestilential scab ? They already
belong to the devil. By their own hands they
have received a just punishment, and with their
worldly delights have purchased eternal fire.
There ruined they must be, though my heart can-
not help breaking to see the destruction of so
many souls. O, that the evil were not so great !
I wish not to see more ruined every day.

O my sisters in Christ ! help me to entreat
our Lord herein, since for this object He has
assembled you here : this is yoiu* vocation ; these
are to be your employments — these your desires ;
hither your tears, hither yx)ur petitions must
tend. You are not here, sisters, for worldly
concerns ; I laugh, and at the same time I grieve,
at the things which people come here to recom-
mend to oiu* prayers to God in their behalf; I
wish such persons would rather beg of God that
He might enable them to trample such foolery
under their feet ; their intentions, however, are
good, and beholding their devotion, we satisfy
their desires, though I am persuaded our Lord
never heard me in these matters, — for persons
even request of us to ask His Majesty for money
and revenues. The world is on fire. Men wish
to pass sentence on our Lord again, as it were,
since they bring a thousand false witnesses against
Him : they wish to overturn the Church i^ and

* .'* Quieren ponei su Iglesia por el suelo/' &c.

B 2

4 THE WAY OF PEEFECTION.

shall we lose time in praying for things which, if
God should grant, we should have one soul less
in Heaven ? No, my sisters ; this is not the time
for praying to God about things of little im-
portance. Truly, did I not consider human in-
firmity, which loves to be helped in everything
(and it would be well if we could assist it in some
way), I should be glad if it were understood that
these are not the things which we beg of God at
St. Joseph's, with so much earnestness.

CHAPTER II.

THE SAINT TELLS HER SISTERS THAT THEY MUST BE INDIFFERENT
ABOUT CORPORAL NECESSITIES I SHE SHOWS WHAT GOOD THERB
IS IN POVERTY.

Think not, my sisters, that because you must
not seek to please secular persons, you shall there-
fore want support. I assiu^e you this will not be the
case. Never strive, by human artifices, to main-
tain yourselves, for then you will die of hunger,
and that with reason. Fix your eyes on your
Spouse, for He will maintain you. If He please,
those who are least affected towards you will, even
against their wish, provide you with food, as you
have seen by experience ; and if thus you died of
hunger, O ! happy would be the Nuns of St.
Joseph ! Forget not this, for love of oiu* Lord ;
and as you have given up revenues, give up also
all care about food — otherwise all is lost. Let
those whom our Lord wishes to receive revenues,
attend to such cares in good time, since it is very
proper — ^because it is their vocation ; but for lis,
sisters, it is improper. To be solicitous about an
income from others^ seems to me to be thinking

THE WAY OF PERFECTION. d

on what others enjoy. In spite of all your care,
another does not alter his mind, nor does he
intend the more to bestow an ahns. This care
leave to Him, who knows how to move all men ;
who is the Lord of revenues and of their pos-
sessors. By His command we have come here :
His words are true ; they cannot fail ; heaven and
earth shall pass away first ; let us not forsake Him,
and we shall have no reason to fear He will for-
sake us ; and if at any time He should leave us, it
will be for our greater good ; just as the saints
lost their lives, when put to death for our Lord ;
their martyrdom only augmented their glory.
And what a good exchange was this — immediately
to have done with all the world, and to enjoy
eternal happiness !

Mind this, sisters ; for it wiU concern you much
when I am dead, and therefore I leave it to you
in writing ; though as long as I live I shall remind
you of it, because I know by experience the great
gain (you may derive therefrom) ,* When I have
least, I am the most free from care. And our
Lord knows that, to the best of my opinion, our
superabundance afflicts me more than our want-
ing necessaries. I know not whether this arises
from my having seen our Lord presently assist us.
It would otherwise be deceiving the world — ^to
make ourselves poor^when we are not so in spirit,
but in appearance. My conscience would blame
me, so to speak ; and, in my opinion, this would be
as if the rich asked for alms : may God grant this
may not be so. Where these immoderate desires
exist about others giving something to us, we may
some time or other beg this through custom ; or
some may ask what they do not want, perhaps

* Not in the original.

6 THE WAY OF PERFECTION.

from those who need it more than we do; and
though the donors lose nothing, but gain; yet we
may lose thereby.

God forbid this, my daughters ; if such a case
as this should happen, I had much rather you had
revenues. In no way let this thought occupy
your mind ; I beg this of you, as an alms for the
love of God. And let the lowest of you, whenever
she perceives such a practice in this house, cry out
unto His Majesty, and in humility acquaint the
superioress therewith, telling her that she is going
wrong; this is so important, that by Uttle and
little true poverty might easily be lost. I trust
in our Lord it may never be 3P; that He will
never forsake his servants, and that what you
have made me write, if it be of no other advantage,
may at least serve to awaken you. And believe
me, my daughters ; since for your good our Lord
has given me to understand a little the advan-
tages that are to be found in holy poverty ; and
those who try it will find it so, though perhaps
not so much as I, because I was not only not poor
in spirit (notwithstanding that I professed to be
such) — but in spirit a fool. It is a good which
includes within itself all the goods of this world :
it is a large property."*^ I repeat ; it is to rule over
all the riches of this life ; and he does so who
despises them. What do I care for kings and
lords, if I desire none of their estates, nor strive
to please them, and if I am obliged ever so little
to oflfend God on their accoimt? What care I
for their honoiu's, if I understand in what a poor
man's chief honour consists — ^viz., in being really
poor ? I consider, that honours and riches almost
always go together, and that whoever desires

* '' £s on aeftorio gnnde"

THE WAT OF PERFECTION. 7

•

honour does not abhor and detest riches ; so like-
wise, whoever hates money has little regard for
honour.

Understand this rightly; for methinks this
point of honour always carries with it some interest
about revenues and money, because it is a wonder
to see a person honoured in the world if he be
poor : on the contrary, though he may deserve
honour, men will esteem him but little. True
poverty has with it a certain dignity, so that none
suffer by it (I speak of poverty undertaken only
for God^s sake) : it need not please any one but
Him : it is very certain that one acquires many
friends, by not being dependent on any one. This
I have seen proved by experience ; and because so
much has been written concerning this virtue,
which I cannot understand, much less express, I
will say no more about it, that I may not injure
it by praising it. I have spoken only of what I
have seen by experience; and I confess I have
been so absorpt in it, as not to observe it myself
till now. But, as it is said, let it go for the love
of God. Since then holy poverty is our badge ;
and since that which, at the first foundation of
our Order, was so highly esteemed and so strictly
observed by our holy fathers (for one told me who
knew it — that they never kept anything for the
next day), is not now practised exteriorly with so
much perfection, let us at least endeavour to keep
it in (MT interior.* We have but a short time to
live : t the reward is exceeding great ; and even if
there were no other, but that of accomplishing
what our Lord has advised us to do, the mere fact

* " En lo interior proouremos tenerla."
t Literally, "Dos horas son de vida" — we have only two
hours of Ufe.

8 THE WAY OF PERFECTION.

of OUT imitating His Majesty in anything would
be an abundant recompense.

These are the arms that must be inscribed on
OMt banners : these things must we faithfiilly ob-
serve in the house, in apparel, in words, and much
more in our thoughts. As long]as these points are
observed, have no fear about the decay of the dis-
cipline of this house, through the divine assistance;
for, as St. Clare once said, " The walls of poverty
are strong.^^ With these united with those of
humility, she used to say, " that she desired her
monasteries to be enclosed.'^ • I am confident, that
if this be truly observed, both chastity and every-
thing else will be much better fortified, than by
very sumptuous buildings, against which I beseech
you to be on your guard, for the love of God, and
of His precious blood ; and if with a safe conscience
I could wish, that on the same day that you build
a fine house, it may tumble down again and kill
you all, I do wish it, and pray God it may happen
(supposing I could say it with a good conscience) .
It looks very bad, my daughters, to erect stately
houses out of the property of the poor. God for-
bid this should be done ; let our houses be poor
and mean in every way. Let us somewhat resem-
ble our King, Who had no house save the stable at
Bethlehem, wherein He was born, and the cross on
which He died. These were houses from which
little pleasure could be received.

As for those who build large houses, they have
their reasons, and other pious intentions. But
any little corner is large enough for thirteen poor
women. I tell you (since strict enclosure is neces-
sary, and also conduces to prayer and devotion),
that if they possess a piece of ground, with some
small hermitages, to retire to prayer, well and good;

THE WAY OF PERFECTION. 9

but from stately buildings, large houses, and every-
thing fine and beautifiil, may God deliver us.
Ever remember that all such places must fall at
the day of judgment ; and who knows how soon
that may be ? And for a house of thirteen poor
women to make a great noise with its fall is not
proper, since the really poor are not to make any
noise. They must be persons without noise, in
order to excite compassion.

O ! how would you rejoice to see some one
delivered from hell, on account of an alms bestowed
upon you. AU this is possible; and, therefore,
you are strictly bound to pray continually for those
who give you support. It is our Lord's will also,
that though all good things come from Him, we
should show our gratitude to those persons like-
wise, by whose means He supports us. Do not
neglect this duty. I have so wandered from the
subject, that I know not what I began to speak
about. I think, however, it was our Lord's plea-
sure, for I never intended to write what I have
said here. May His Majesty always protect us,
that none of us may ever neglect our duty.
Amen.

CHAPTER III.

SHE CONTINUES THE SUBJECT OP THE FIRST CHAPTER, EXH0BT8
THE SISTERS CONTINUALLY TO PRAY TO GOD, THAT HE MAT
PROTECT THOSE WHO LABOUR FOR THE CHURCH.

Returning, then, to that for which especially
our Lord has assembled us together in this house
(and for this object, I desire that we may likewise
contribute something, in order to please His
Majesty) ; I say, that seeing the evils of the age

10 THE WAY OF PERFECTION.

are so numerous and great, human strength is not
sufficient to stop, much less to quench the fire
enkindled by these heretics, which still burns so
furiously. I think, then, it is necessary to do what
is done in time of war ; for when the enemy has
overrun the whole country, the king thereof, seeing
himself pressed on all sides, retires into some
town, which he ordered to be well fortified ; and
from thence he sometimes assaults the enemy ; and
those within the town, being select warriors, are
able to do more singly than many faint-hearted
soldiers altogether, so that oftentimes a victory is
gained by this means ; at least, if not gained, it is
not lost ; for as there is no traitor among them,
they cannot be takeii except by famine. Now,
here there can be no famine, so as to make us
surrender. Die we may, but never can we be
vanquished. But why have I said this? That
you may understand, my sisters, that what we are
to beg of God is, that none of us who are to-day
within the castle of good Christians, may go over
to the enemy, and that God may make the Cap-
tains of this castle or city (that is, the preachers
and doctors), completely victorious in the way of
our Lord. And since most of them are in rehgious
Orders, pray that these may advance more and
more in perfection, and in their vocation — a point
very necessary; since now, as I have said, the
ecclesiastical, and not the secular power, must
help us. And siace we women are unable to
assist our king, either in one or the other, let us
endeavour to be such — that our prayers may aid
these servants of God, who with so much labour
have fortified themselves with learning and virtue,
and are now striving to help our Lord.

You may perhaps ask^ why I press this point so

THE WAY OF PERFECTION. 11

nmch, and tell you to help those who are much
better than ourselves ? I will tell you the reason :
because I do not think you suflSciently understand
how much you owe to our Lord, for having
brought you to a place where you are so free from
cares, from occasions of sin, and conversation with
the world. This is a very great favour, which they
have not received, of whom I am speaking ; nor
is it fit they should in these times less than in
others, because they are to be the persons who
must strengthen the weak and encourage the
faint-hearted. Can soldiers remain well without
their captains ? These must live among men, and
converse with men, and live in courts, and some-
times even exteriorly conform to them.

Think you, my daughters, that little is required
for conversing with the world, and living in the
world, and carrying on the business of the world,
and (as I said) conforming ourselves to the con-
versation of the world ; and at the same time to
be in our interior strangers to the world, and
enemies of it, and to live as one in exile ; yea, in
a word, to live not as men, but as angels ? If they
be not so, they deserve not the names of captains ;
and may our Lord never allow them to leave their
cells, for they will do more harm than good, be-
cause it is not now the time to notice imperfections
in those who are to instruct others ; and if these
be not interiorly strengthened, by understanding
how important it is to trample all things under
foot, to be disengaged from transitory affairs, and
to fix our attention only on what is eternal, how-
ever much they may desire to conceal such imper-
fections, they are sure to be known. With whom
have they to deal, but with the world? Never
have any fear about their being pardoned, or that

12 THE WAT OF PE&FECTIOV.

any imperfection can escape bdng discorered.
Many good actions will pass anobserred, and par-
haps not be considered as such ; bnt for one bad
action — for one imperfection, let th^n not hope
for such an indulgence.

I wonder who it is that shows the worid soch
perfection, and yet not practise it, except to con-
demn others (to the practical part they seem to
consider themselves not at all obliged, thinking
they do a great deal, if they tolerably observe the
Commandments) : and sometimes what in reality
is virtue, to them seems a mere gratification.
Think not, then, that this great battle in which
they are engaged requires little assistance from
God : no, it requires a very great deal. I entreat
you to endeavour to be such, that we may be
worthy to obtain these two things from Grod. The
first is, that among the many learned and religious
whom we have, many may be found possessed of
the abilities necessary for this object, as I have
before mentioned ; and that our Lord would make
those better who are not so well prepared, since
only one perfect man will be able to do more than
many imperfect ones. The second is, that after
engaging in this contest (which, as I have said, is
no insignificant one), our Lord may protect them ;
that so they may Escape the many dangers of the
world, and stop their ears, in this dangerous ocean,
against the srmgK of the Syrens. And if we can
oMain anything from God in this respect, we fight
for Him, even though we are enclosed here: and
I fthali consider the pains well bestowed, which I
have taken in erecting this house, where I likewise
intended that this hile of our Lady and Empress
should be observed with the same perfection as it
h&fffiu. Do not connder it useless continually to

THE WAT OF PERFECTION. 13

make this petition ; for there are some people who
consider it hard, not to pray much for their own
souls ; and what prayer is better than this ? If
you be troubled lest the punishment of purgatory
should not be diminished, be assured that it wiU
be lessened by this kind of prayer. And what
does it matter, even though I should stay in pur-
gatory till the day of judgment, if only one be
saved by my prayers ? How much more, if many
should be benefited, and God's honour promoted ?
Make no account of pains which end, when some
service may be done for Him who suffered so
much for us. Always learn what is the most per-
fect, since you will always have to deal with
learned persons, as I shall earnestly request you
to do so, and shall give you the reasons for it. I,
therefore, entreat ^ou, for the love of our Lord, to
beseech His Majesty to hear this our prayer. I,
though so miserable a wretch, beg this favour of
His Majesty, since it is for His glory, and for the
welfare of His Church, for my desires tend to this
object.

It seems presumptuous to think that I shall in
any way obtain this favour. Still, I trust, O my
Lord ! in these your servants who are here, and
who, I know, neither desire nor aim at anything
else but to please you. For you they have given
up the little they had ; and more they would wish
to have possessed, wherewith to serve you. And
Thou, O my Creator ! art not ungrateful — that I
should think that Thou wilt refuse to grant what
they request of You. When You hved in this
world. You did not, O Lord ! repulse women from
You ; but rather, you always favoured them with
great compassion. When we ask You for honours,
revenues, money, or anything that savours of tha

14 THE WAY OP PERFECTION.

world, do not hear us : but for the honour of
Your Son, why should You not, O Eternal
Father! hear one who would lose a thousand
honours and a thousand lives for You ? Not for
our sakes grant this favour, O Lord ! since we dft.
not deserve it : but hear us, through the meriti?^^'^
the blood of Your Son. O Eternal Fathej^ . 6^
hold, so many scourgings, so many injuries, and
such grievous torments are never to: be forgQtte])i4.>
O my Creator! how can such tendet bow^ ria
Yours endure, that what was instituted by Your*
Son, through «uch burning love, and th«.;niore.tQ .^
please You (for You comniandedJEH(HutO'lS?i<4lj "'
should be so undervalued by these heretiiss, .TOJ
now at this very time despise the Mo^Hdly Sa-
crament, for by destroying the chlirdics they
deprive that Most Blessed Victim of a habitation ?
It would indeed be something to complitixi of, if
Thy Son had neglected doing any thing : Vhich
might please you : but He fulfilled evecything
most perfectly. Was it not enough, Ettt&m'
Father ! tliat while He lived, He had no pl^e
whereon to lay His .ttead ; that He was always
in the midst of labours? Must they now take
away those places also, which He made use of for
entertaining His friends, because he saw we were
weak, and knew that they too are to labour must
of necessity be supported by such food? Has
He not most abundantly over-paid for Adam^s
sin ? Every time that we commit sin again, must
this most loving Lamb pay for it ? Do not suflfer
this, O my Emperor ! May your Majesty be ap-
peased : look not on our sins, but on your Most
Holy Son who redeemed us, and on His merits,
and on those of His glorious Mother, and of so
many Saints and Martyrs who suffered death for
ou. But, alas ! O my Lord, who am I that have

THB WAY OF PERFECTION. 15

presumed to offer up this petition, in the name of
all ? What a bad advocate you have, my daugh-
ters, to be heard and to have your petition
presented by me ? What if the Supreme Judge,
geeing me so bold, should rather be the more
incensed ? He might deservedly and justly be so.
But, behold, O Lord ! Thou art now a God of
Mercy. Show it to this miserable sinner — this
poor worm, who is thus so bold with Thee."*^ Be-
hold, my God, my desires, and the tears with
which I beg this favour of Thee: forget my
works, through Thy infinite goodness — ^have com-
passion on so many souls that perish, and defend
Thy Church. No longer permit any more de-
struction in Christendom; illuminate now this
darkness.

1 beseech you, my sisters, recommend also
to His Majesty this poor sinner, and beg of Him
to give her humility, for this is a duty to which
vou are bound. I do not command it particu-
larly for kings and prelates of the Church —
especially our own bishop : I see you are at
present so very careful in this respect, that I
think there is no necessity to enjoin this obliga-
tion. But come who may afterwards, if they
have a holy superior, such will be his subjects. f
As this, therefore, is so very important, always
recommend it to our Lord. But when your
prayers, and desires, and disciplines, and fastings,
are not directed to this object, which I have men-
tioned, remember that you do not aim at, nor
accomplish that end, for which our Lord assem-
bled you here together.

. * "Habed^ desta pecadoroilla, gusanillo, que anai se os
atreve.** '
t lliat 18, a^ej will be holy; like thieir s^perioxv •

16 THE WAY OP PEEPECTION.

CHAPTER IV.

8HB BPBAKS ON OBSEBVINa THEIB BULB, AND ON THBEE THINGS
WmCH CONDUCE TO A 8PIBITUAL LIFE.

Now, daughters, you have seen the great de-
sign we undertake to perform. How perfect then
ought we to be, so that in the eyes of God and of
the world we may not be considered very pre-
sumptuous ? It is evident we must labour hard ;
and for this object, to have noble thoughts is of
great assistance, that we may force oiirselves to
make our works correspond with them. Now if
we endeavour, with great diUgence, to observe our
Rule and Constitutions punctually, I hope in our
Lord that He will hear our prayers. I request
no new thing of you, my daughters, but only to
observe our profession — since it is our vocation,
and we are obliged thereto, though in the observ-
ance of it there is a great difference.

Our first rule tells us " to pray without ceasing.'^
Now if we observe this with all possible care, it
being a matter of the greatest consequence, we
shall not neglect to observe the fasts, disciplines,
and silence commanded by the Order: for you
know well, that our prayers must be assisted by
these, in order to be proper prayers, since delicacy
and prayer cannot agree with each other. You
have desired me to say something to you on the
subject of prayer ; and I desire you, in return for
what I shall say, to practise, and very willingly
often to read over what I have hitherto said.
But before I speak of the interior, which is
prayer, I will mention some things necessary to
be observed by those who intend to walk along
the road of prayer ; and so necessary are they.

THE WAY OF PERPECTION. IT

that should they observe them, they may advance
very far in the service of our Lord, even though
the persons should not be very contemplative —
but without them, it is imposible to be very con-
templative : and if they should fancy they are so,
they are greatly mistaken. May our Lord assist
me herein, and teach me what I should say, that
it may be for His glory. Amen.

Think not, my friends and sisters, that I will
lay many things upon you : our Lord grant, that
we may perform those duties which our holy
fathers commanded and observed, who thereby
merited this name ; it would be an error to seek
it by any other way. Three things .only I will
explain at large, which belong to the same Con-
stitution, because it is of the utmost importance
for us to imderstand how highly we are concerned
in observing them, if we wish to obtain, both
interiorly and exteriorly, that peace which our
Lord recommended to us so much. The first is,
love one for another; secondly, a disengagement
from every creature; thirdly, true humility;
which, though I name it last, is the most im-
portant of all, and includes all the rest.

With regard to the first, it is very important
to love one another tenderly, for there is no
grievance which is not easily borne, among those
who mutually love each other, and that must be
something extraordinary which displeases them.
Hence, were this commandment observed in the
world, as it ought to be, I believe it would con-
duce much towards enabling us to observe the
rest : but because we ofifend against it, either by
excess or by the contrary, we never come to prac-
tise it with perfection.

It may seem, that amongst us an excess herein

I
J

18 THE WAY OF PERFECTION.

can do no harm ; whereas it brings with it so
much mischief, and so many imperfections, that
I am confident people will not believe it, those
only excepted who have been witnesses thereof.
Here the devil spreads many nets, which, in con-
sciences that strive to please God imperfectly,*
are scarcely discerned — nay, they think it to be
virtue. But they who aim at perfection clearly
perceive it, since by degrees it deprives the will of
its strength, lest it should be totally employed in
loving God. This, I think, happens to women
oftener than to men, and it does very considerable
injury ta the community. Hence proceeds our
not loving all the rest so much — resenting an in-
jury done to one's friend — desiring to have some-
thing to treat her withf — ^watching an opportunity
of discoursing with her, and often rather to ex-
press her aflfection for her, together with other
acts of foolishness, than to show her love for God.
These close friendships seldom conduce in helping
us to love God more ; rather, I beUeve, the devil
is the cause of them, in order to raise factions
in religious Orders ; for when it is to serve His
Majesty, it seems immediately that our will is not
influenced with passion, but only procures assist-
ance for subduing the other passions. Of these
friendships I would have many, where the convent
is large : but in this house, where there are
not — and must not be — more than thirteen
sisters, all should be friends alike; all should
mutually love each other, wish well to all, help
one another. For the love of Gt)d, let them
avoid these particular friendships, however holy
they may be ; for this poison is accustomed to

* ''Que tratan groseramente de contentar & Dios."
f " El desear tener para regarlarla," &c.

THE WAT OF PERFECTION. 19

creep in even among brothers, and if they be
relations, it is much worse — it is a pestilence.
Believe me, sisters, for though what I say may
appear extreme, in it consist great perfection and
great peace ; and many occasions of sin are re-
moved from those who are not very strong. But
if our will incline more to one than to another,
(and it cannot be otherwise, for it is nat\u*al ; and
often we are induced to love what is base, if we
possess more gifts of nature), let us stop the evil
carefully, and not suffer ourselves to be overcome
by that affection.

Let us love virtue and a good interior, and use
all care and diligence to prevent ourselves from
making any account of the exterior. Let us not
consent, O sisters ! for our will to become a slave
to any one, but to Him who has purchased it with
His own blood : otherwise consider, that without
knowing how, you will find yourselves tied fast,
and you will not be able to escape. Good God !
the fooleries that spring hence are inniunerable.
Now, that so many imperfections of women may
not be divulged, and that those who do not know
them may not hear of them, I forbear mentioning
them in detail (but I am indeed sometimes aston-
ished to see them), since, through the goodness of
God, I was never much entangled in them. But,
as I have said, I have often seen this, and I fear
it happens in most monasteries, for in some I have
observed it ; and I know that it prevents strict
discipline and perfection, and is an evil most dan-
gerous in all persons : but in superiors it would
be a very plague — this I have already mentioned.
But in cutting off these partialities, great care is
required in the first beginnings of such friend-
ship, and it is to be done rather by industry and

c2

20 THE WAY OP PERFECTION.

love, than by severity. And as a remedy, it is
highly important not to be together, except at the
times appointed ; nor to talk, conformably to the
custom now observed by us ; which is, not to be
together (as the rule enjoins), but for every one
to be apart in her cell. Let them be cautious in
St. Joseph's, of having a common work-room;
since though it be a laudable custom, yet silence
is observed better by each one being alone. Being
accustomed to solitude is a great help to prayer ;
and since this is to be the foundation of the
house, and we are assembled here more for this
object than for anything else, it is necessary we
should carefully love that which conduces the
most thereto.

To return then to the mutual love we ought to
have one for another, it seems almost useless
to recommend it ; for who can be so foolish and
mad as not to love one another, when they are
always conversing with each other, living in
society together, not allowed to have any inter-
course, or conversations, or recreations with
persons out of the house, and believing that Grod
loves them, and they Him, since for His Majesty
they have left all things, and they see especially
that virtue always attracts love ? Now this, through
God's mercy, I hope in His Majesty, will always
continue in this house; hence, in my opinion,
there is not much need of recommending this
mutual charity. But how this love is to proceed ;
what the virtuous love is which I desire should
be found here, by whai: signs we may discover
whether we possess this great virtue (and it is
very great indeed, since our Lord has so strongly
recommended it to us) — on these points I will
now say a little, according to my dulness. But

THE WAY OF PERFECTION. 21

if you find the subject better expressed in other
books^ you need not take any notice of mine^ for I
do not perhaps understand what I say.

There are two kinds of love of which I speak :
one is purely spiritual, so that neither sensuality,
nor any tenderness of our nature, seem in any way
to mingle therewith, so as to take away its purity.
The other is spiritual : but with it, sensuality and
weakness show themselves. Now this love is good,
and seems lawful — the same as that of friends and
Idndred ; of this something has already been said.
I will speak at present of that which is purely
spiritual, without the intervention of any passion.
If passion once creep in, this harmony will soon be
destroyed : but if we exercise the love I speak of
with moderation and discretion, all will be meri-
torious ; for that which may seem to us sensuality,
changes into virtue; though it is so intermixed,
that sometimes we can scarcely discern it, espe-
cially if we like some confessor : for if persons
given to prayer see that he is a holy man who
understands their ways, they have a great affection
for him. And here the de\al raises a great battery
of scruples, that quite distract the soul: this is
his aim, especially if the confessor guide her to
greater perfection ; he harasses her so much, that
through such scruples she leaves her confessor, and
she has no repose either with one or another.

In such a case, that which they can do is, to
endeavour not to think about their loving or not
loving : but if they love — ^let them do so ; for if we
love any one that does some good to our body,
why may we not have an affection for one who is
always endeavouring and labouring to benefit our
soTil ? I rather consider it a good beginning for
great advancement to love one's confessor, if he

22 THE WAY OF PERFECTION.

be a holy and spiritual person^ and I see that he
takes pains to do good to my soul ; because such
is our weakness^ that sometimes he assists us
much in enabling us to perform very great things
in the service of God.

If the confessor be not such a one as I have
mentioned, here lies the danger, viz., that as he
perceives they bear an aflfection to him, this may
do very great harm, and the more so in houses of
strict enclosure than in others. And because it is
difficult to know who is so good, great care and
prudence are required. It would be the best
plan, to prevent his knowing that they love him,
and not to tell him of it. But the devil so artfully
entangles their soul — that he does not give them
this power, for all imagine this is the chief thing
to be confessed, and that they are bound to confess
it. For this reason, I had much rather they
woTild believe it to be nothing, and take no notice
of it. Let them follow this advice ; if they per-
ceive in the confessor that all his discourses tend
to the improvement of their souls; and if they
observe no vanity in him (which is soon discovered
by one who is not willing to be stupid) , but find
that he fears God, let them not trouble them-
selves about any temptation they may have re-
specting any immoderate aflfection ; but let them
despise it and turn away their eyes from it;
for when the devil is weary he will leave them.
But if they discover the confessor to be addicted
to any vanity, let them suspect everything; and
though his discourse may be good, let them on no
account hold any with him ; but confess in few
words and then depart. The best way would be to
acquaint the superioress that her soul does not^
get on well with him^ and so he might be changed

THE WAY OF PERFECTION. 23

for another. This would be the most prudent
course, could it be done without injuring his repu-
tation. In such cases, and others like them, which
the devil by his intrigues can entangle in difficult
occasions, and where one knows not what advice to
adopt, the surest course will be to consult some
learned person (and when there is a necessity,
this liberty is granted), and to confess to him, and
to do what he directs in the case ; because since
some remedy must of necessity be used, a great
error might otherwise be committed. How many
errors happen in the world, through things not
being done with advice, especially in what relates
to our not injuring another? We must not
neglect, therefore, to apply some remedy, because
when the devil begins here, it is for no small
object — unless he be stopped immediately. Thus
what I have said about consulting another con-
fessor is the safest course, if there be an oppor-
tunity (as I trust in God there will), and to use
every exertion to have nothing to do with the
other, though we should even die for it.

Consider how important this is ; for it is a very
dangerous thing — it is a hell — and ruin to all. I
wish them not to wait till they discover so much
evil, but to stop it in the beginning by all pos-
sible ways they know of; they may do so with a
safe conscience. But I hope in God, that He will
not suflfer persons who are always to be employed
in prayer to be able to have any aflfection, save for
one who is a great servant of God ; or else that
they exercise not prayer, nor aim at perfection,
conformably to what is here intended ; because if
they see that he does not imderstand their lan-
guage, nor is delighted with discoursing of God^
they cannot love him, because he is so unlike

24 THE WAY OF PERFECTION.

them. If he be such a one, on account of the
very few occasions he will meet with here, either
he will prove very simple, or not desire to trouble
himself, or the servants of God. Since I have
begun to speak on this subject, know that this
is all, or the greatest harm which the devil can
bring on monasteries enclosed, and it is very
late before the discovery can be made : and thus
perfection goes to ruin, without our knowing how ;
for if the confessor give way to vanity, through
being vain himself, he will consider it but a slight
matter in others. May God, by the goodness of
His Majesty, deliver us from such things. They
are enough to disturb all the nuns, for their con-
science tells them differently from what their
confessor does ; and if they be tied to have only
one, they know not what to do, nor how to rest,
since he who should free them from trouble and
relieve them is the very person that causes it.
These misplaced affections are, no doubt, found in
some places, and on this account I have great pity
for the persons ; and hence you need not wonder
that I employ so much care in making you imder-
stand this danger.

CHAPTER V.

SHE CONTINUES HER DIROOURRE ABOUT CONFESSORS, AND SHOWS
HOW IMPORTANT IT IS THAT THET SHOULD BE LEARNED.

May our Lord, in His infinite goodness, never
suflfer any one in this house to experience the
above-mentioned affliction, of seeing herself re-
duced to such distress both of soul and body : or
that the superioress should take the part of the
confessor so much, that the sisters dare not com-

THE WAY OF PERFECTION. 26

plain of her to him^ nor of him to her. Here will
come a temptation upon them^ to conceal in con-
fession very grievous sins, lest the wretched crea-
tures should fall into trouble and disquiet. Good
God ! what mischief may the devil do hereby !
How dear do this miserable restraint and honour
cost them ! And because they have only one con-
fessor, they think the credit and discipline of the
monastery are greatly promoted; and so in this
way the devil entraps souls, when he cannot do so
inLyotherway. I? the po^r sisters desire another
confessor, the observance of discipline immediately
seems to be destroyed ; or if he do not belong to
the Order, merely consulting with him, even
though he be a saint, is considered to be an in-
sult upon the whole Order. Praise our Lord ex-
ceedingly, my daughters, for the liberty you enjoy
at present ; since, though it does not extend to
many, you may confer with some, besides the
ordinary confessors, and these may enlighten you
on every point. And, for the love of God, I beg
of her who shall be the superioress, always to ob-
tain from the bishop or provincial this same holy
hberty, that so, beside the usual confessors, she
and tie other Asters may sometimes confer with
learned persons, and give them an accoimt of
their souls, especially if their own confessors be
not learned, however good they may be in other
respects. May God deliver the sisters from being
directed in everything by one confessor, whatever
spirit he may seem to them to have* (and may in
reality possess), if he be not learned.

You know the first stone to be laid is a good
conscience; endeavour, therefore, with all your
strength, to free yourselves from even venial sins,

* "Por eBjMrita que quo leg parezca tenga," &c.

26 THE WAY OF PEBPECTION.

and follow that which is the most perfect. One
would think any confessor knew this ; but it is a
mistake. I happened to consult one about mat-
ters of conscience, who had finished his whole
course of divinity, and he did me great harm in
things which he told me were of little or no con-
sequence. I know he did not intend to deceive
me, because he had no reason, but he knew no
better. The same happened to me with two or
three others besides. All our good consists in
having true light to observe the law of God with
perfection : on this foundation prayer is securely
fixed ; but without a firm foundation, the whole
building will fall ; thus the sisters must of neces-
sity confer with confessors of learning, and who
understand spiritual things.* If the confessor
cannot claim aU these requisites, then at certain
' times procure others ; and if they should unfor-
tunately be commanded not to confess to others,
let them without going to confession discover the
state of their souls to such persons as I have men-
tioned. I dare say even more, viz., that though
the confessor may have all this, yet what I have
mentioned must sometimes be done ; for it will
happen he may be mistaken, and it is proper that
all should not be deceived through his means^
provided always that nothing be done against
obedience ; there are means for doing everything,
and even one soul exceedingly deserves that her
welfare should be attended to in every possible
way, how much more, then, many !

All that I have said relates to the superioress.
I again, therefore, entreat her, that since no other
consolation is intended hereby, except that of the
soul to procure its consolation in this way; for

* " G^te de espiritu y letras."

THE WAY OP PERFECTION. 27

there are different ways whereby God conducts
souls^ and it is not necessary for one confessor to
know them all. I assure you, you will not want
holy persons who will be glad to giv§ you advice,
and comfort your souls, if you be such as you should
be, though you be poor ; for He who supports your
body will excite and inspire some with a desire of
enlightening your souls, and of remedying this
evil, which is what I fear the most ; for when the
devil seeks to deceive the confessor in some point,
if he sees there are others to whom you may con-
fess, he will proceed with caution, and consider
more carefully what he does. If the devil be stop-
ped at this point, I trust in God he will find no other
way to enter this house. I therefore entreat the
bishop or superior, whoever he may then be, to
allow the sisters this liberty ; and where there are
confessors who haveboth virtue andleaming (which
is soon discovered in a little town like this),* not
to deny them leave to confess to them sometimes,
though there may be other confessors, because I
know this is necessary for many things, and the
harm which may arise is nothing in comparison
with the great, hidden, and almost irremediable
evil that is in the other course. It is usual with
monasteries, that the good therein, unless pre-
served with great care, soon falls away ; and the
evil, when once it has begun to creep in, is re-
moved with very great difficulty ; and by being
accustomed to imperfections, we very quickly con-
tract a habit.

What I have here said, I have both seen and
heard, and discoursed with holy and learned per-
sons, who have considered what is most convenient
for this house, towards advancing it in perfection.

• Ayila.

28 THE WAY OP PERFECTION.

Now, 'among all the dangers (which happen in
everything, while we live), we shall find this to be
the least, that there is no bishop who has the
power of coining in, and commanding, and going
forth, nor has any confessor this liberty ; but these
persons have only to take care of the recollection
and piety of the house, and its improvement, both
interior and exterior, and to tell the superior when
there is any fault, but not to be the superiors
themselves. And this is observed at the present
day, and not by my advice alone ; for the bishop
we now have, under whose obedience we live
(since, for many reasons, we are not subject to the
Order), being a lover of discipline and holiness,
and a great servant of God, called Don Alvarez
de Mendoza, of very noble extraction, and exceed-
ingly inclined to favour this house in every way,
called together persons of learning, of spiritual
knowledge and experience, to consider this point ;
and after so many persons, including my own
miserable self, had prayed much and earnestly,
they came to this determination. It is, therefore,
but reasonable that succeeding generations should
comply with this resolution, because it ha3 been
agreed upon by such good men, and so many
prayers have been addressed to our Lord for this
object, to discover what was the best ; and as far
as can be discovered hitherto, this is certainly the
case. May our Lord be pleased always to pro-
mote it more and more, that so it may tend to
His greater glory. Amen.

THE WAY OF PERFECTION. 29

CHAPTER VI.

8HE RETURNS TO HER DI800UR8B ON PERFECT LOVE.

I HAVE made a long digression ; but what I have
said is of such consequence, that whoever under-
stands it will not blame me. Let us now return
to that love which is good and lawful for us to
have. Respecting that which I call purely
spiritual, I know not whether I understand what
I say ; at least, it seems to me needless to speak
much of it, for I fear but few possess it : let those
to whom our Lord has given it praise Him ex-
ceedingly. I wish, however, to say something
about it ; perhaps it may do some good, for by
placing virtue before our eyes, he that desires it,
and endeavours to obtain it, becomes enamoured
of it. God grant I may be able to understand it,
and yet more to explain it, for I hardly know what
" spiritual love '^ is, nor when sensual is mixed
with it, nor do I know how to begin to speak of
it. I am like one who hears words spoken at a
great distance oflf, and who understands not what
is said ; for it is certain that sometimes I do not
understand well what I say, and yet our Lord is
pleased it shall be well said : if at other times I
speak nonsense, it is only natm*al to me; in
nothing am I correct.

It now seems to me, that wl\en God brings a
person to understand clearly what the world is ;
that there is another world, and what the diflfer-
ence is between one and the other ; that the one
is eternal, and the other a mere dream; what it is
to love the Creator, and not the creature"*^ (this is

* * I have ventured to make a glight alteration here : the
original is, "Que cosa es amar al Cr^or, <$ i& la creatura " —
what it is to love the Creator or the creature.

30 THE WAY OP PERFECTION.

seen by experience, which is entirely another
matter, from only thinking and believing it) ;
and to see and to try what is gained by the one,
and what is lost by the other, and what the
Creator is, and what the creature is, together
with many other things which our Lord truly and
clearly teaches him who desires to be instructed
by Him in prayer, and whom His Majesty is
pleased to teach in this way ; it seems, I say, that
such persons love in a manner different from those
who have not got so far.

You may, sisters, think it useless to insist on
these points ; and you may say : " We all know
the things you have mentioned." God grant it
may be so — that you may know them in a way
which may be useful, and that you may imprint
them deeply on your heart. If you know them,
you will see that I do not lie in saying, that he
whom our Lord conducts so far has this love.
Those whom God raises to this state are noble-
royal souls. They are not content with loving
such vile objects as our bodies are, whatever
beauty or gifts they may have ; the sight thereof
may please them, and they praise the Creator for
it ; but they do not rest there. I mean, they do
not dwell upon them in such a way as to be
aflfected towards them ; for this they would con-
sider to be loving a thing without substance, and
embracing a shadow ; and this would make them
so ashamed of themselves, that they would not
have the face, without being exceedingly ashamed,
to tell God that they love Him.

You will reply : — " Such persons as these know
not, either how to desire, or to requite the love
which is shown theii.'' I answer, at least they
have little regard for others^ love; and though

THE WAY OF FEEFECTION. 81

sometimes nature suddenly makes them feel de-
lighted in being loved, yet when they return to
themselves again, they see it is foolishness, except
they be persons who may do good to their soids
by their learning or prayers. Not that they cease
to be thankful to such persons, and to requite
them, by recommending them to God : but they
consider our Lord to be the Person most con-
cerned among those who love them, for they know
the love comes from Him. As they find in them-
selves nothing deserving of love, they immediately
think others love them because God loves them,
and they leave the payment to His Majesty,
beseeching Him to discharge it, and thereby they
are in a manner acquitted of the obligation.
Considering the matter attentively, I sometimes
think what great blindness it is to desire others
should love us, except they be persons who (as I
have said) might be of use to us in acquiring
solid goods.

Now observe, that as in desiring any one's
love, we always have some interest or advantage in
view, or pleasure to ourselves; so these perfect
souls have already under their feet all the goods
which the world can bestow upon them — all its
delights — all its pleasures : and they are so dis-
posed, that though they wished (so to speak),
yet they cannot find pleasure in anjrthing but
God, and in discoursing of God. They cannot
find what benefit they can derive from being loved,
and so they care not for it. When they behold
this truth lively represented to them, they laugh
at themselves for the trouble it has sometimes
caused them, to know whether their affections
were appreciated or no ; for though the love be
good^ it is very natural to desire to be requited.

32 THE WAY OP PEBPECTION.

But when payment is made^ it is made in straws :
everything is empty air, and without substance,
which the wind blows away. Granting that we
are greatly beloved, what do we gain thereby?
Hence, these persons no more care for being loved
than not loved, except by the persons I have
mentioned above — for the good of their souls, and
because they see our nature to be such, that if
there be no love, it presently gets w6ary. You
may think that such as these neither know how,
nor can love any one but God. Yes ! they love
more, and with a truer, more profitable, and more
ardent aflfection; in a word, theirs only is true
love. And such souls are always much more
willing to give than to receive, and this even to
the Creator Himself. This, I repeat, deserves the
name of love ; for those other mean aflfections have
but usurped this name.

We may also ask, ^' If these persons do not love
the things they see, what do they love V^ It is true,
they love what they see, and are taken with what
they hear : but the things which they see are per-
manent ; if such persons love, they quickly look
beyond the body, and fix their eyes on souls;
observing whether there be anything worth loving,
and if not, they see some beginning or disposition
thereto, that so in digging the mine they may at
last find gold : if they love souls, the labour of
digging does not trouble them ; nothing presents
itself to them, which they would not willingly do
for the love of that soul; because they desire to
continue to love it : but they know well this is
impossible, except that soul have virtues, and love
God much. I say ^^ impossible,^^ though the
person showed so many favoiu's to such a soul,
and even die for love of it, and perform for it

THE WAY OF PERFECTION. S3

every possible good office, and were possessed of
every natural endowment; yet the will cannot
acquire strength enough to love such an one, nor
can this love be made to continue firm. Such an
one now understands and knows by experience what
all things are, without being cheated : he sees their
judgments do not agree, and that it is impossible
they should always continue to love one another,
for it is a love which must end with life, if the
other do not observe the Law of God, and he
knows he does not love Him, and that they must
part and go diflferent ways. And this love (which
lasts only here in this world) a soul, into which
God has infused true wisdom, values not above its
worth, nay, even under it ; since among those who
delight to take pleasure in the things of this world
— viz., pleasures, honours, and riches, — it may
pass for something, if one be rich, or have oppor-
tunities to enjoy some recreation with him ; but
whoever detests all this, regards the other as little
or nothing. K therefore such have any love, it is
an aflfection to cause this soul to love God, that so
she may be loved by them; (because, as I said,
they know if they love in any other manner, it
will not last, and that such love costs them very
dearly) — ^they neglect not to do all they can to
benefit it, and would lose a thousand lives to do it
the least good. O ! precious love, which imitates
Jesus, the Captain of love, and our highest good.

CHAPTER VII.

BHB CONTINUBS THE SAME DISCOURSE ON SPIRITUAL LOVE, AND
GIVES SOME DIRECTIONS FOR OBTAINING IT.

It is strange to see how vehement this love
is : what beads^ what penances^ and prayers it

34 THE WAY OF PERFECTION.

costs ! What care to recommend to all what it
thinks may benefit such a soul with God, and that
they may recommend it to God. What continual
desiring to advance, and uneasiness if he sees
there is no improvement ! Then if he thinks he
is much improved, and sees that he afterwards
goes back a little, the lover seems to take no
pleasure in his life — ^he neither eats nor sleeps,
but he has this care upon him, always fearftil
whether the soul he loves so much may perish,
and whether they must be eternally separated
(for the death of the body in this world, such
persons pay no regard to), since he does not wish
to rely on an object, which in an instant escapes
through our hands, without our being able to re-
tain it. It is, as I have said, a love without any
self-interest, great or small — all it seeks and desires
is, to see that soul rich in heavenly goods. This,
indeed, is love, and not those unhappy affections
here below ; but I do not mean " vicious and in-
ordinate ones^^ — from these may God deliver us.
We need not tire ourselves in speaking against an
evil which is a very hell itself, the least of its effects
cannot be sufficiently exaggerated. We ought not,
sisters, even to mention the name of this love, nor
imagine it is in the world ; nor should we hear it
named, either in jest or in serious conversation ;
nor should we allow persons to speak of it in our
presence, nor mention such affections. It is good
for nothing, and merely hearing it may hurt us.
But I speak here (as I have said) of those other
lawful loves, which we have one for another, and
which exist between friends and relations. All
the desire is, that the person beloved may not die :
if his head ache, our souls seem to ache ; if we
see him in affliction, we lose our patience, . as

THE WAY Of PERFECTION. $5

the saying is; and so with regard to everything
else.

But this other love is not so; for though, through
natural infirmity, we quickly feel something for
the misery of others, yet reason immediately con-
siders whether it be good for the soul, whether
she grows richer in virtue, and how she bears it :
then she begs of God to grant her patience, and
to gain merit by these sufferings. If she sees that
she is patient, then no trouble is felt, but rather joy
and consolation, though such a lover would more
wiUingly endure trouble, rather than see her en-
dure it, could the merit and gain which are to
be found in suffering be given over entirely to
her, but not so as to trouble or disquiet herself
thereat.

I say again, this love seems to imitate that
love which Jesus — our good lover — ^bore us ; and
hence it proves so profitable, for it embraces all
kinds of afflictions, that so others without any
pain may reap the benefit thereof. Thus do they
gain much, who are on terms of friendship with
them ; and believe me, they will either give up
such intimate friendship, or obtain of our Lord
that they may go along the same way, since they
are travelling towards one and the same country.
Thus did St. Monica pray for her son Austin.
Their heart does not allow them to use double-
dealing with their friends, or to see them in fault,
if they think they can be of any service to them
by their reproofs; and this they do not at any
time forget to tell them of, through the desire
they have to see them exceeding rich. "What arts
do they use for this purpose, though they care not
for the whole world besides ! They cannot pre-
vail on themselves to act otherwise — they cannot

D 2

36 THE WAY OF PERFECTION*

flatter them, nor pass over any fault at all. They
will therefore either correct themselves, or break
friendship with them, since they cannot endure it,
nor is it to be endured. There is a continual war
between them ; and though the one cares not for
the whole world, nor heeds whether others serve
God or not, because they mind only themselves,
yet they cannot be so to their friends. Nothing
is concealed from them — they discover there the
least mote. I tell you, they carry a heavy cross.
O happy souls, who are loved by such persons !
Happy the day wherein they came to know
them !

* O my Lord ! will you not do me the favour,
that I may have many such to love me ? Truly,
O my Lord ! I would more willingly obtain this,
than be loved by all the kings .and lords of the
world ; and with great reason, since these labour,
by all possible ways, to make us such, that we
may command the world itself, and make all
things herein subject to us. When you are ac-
quainted, sisters, with such persons as these, let
the mother-prioress endeavour, with all diligence,
that you may have an opportunity of consulting
them. Love such as much as you like, as long as
they continue such. They are few in number,
but our Lord will not fail to make it known, when
there is one who has arrived at such perfection.
People may say to you, ^^ There is no need of
this ; it is enough for us to possess God.^^ But I
reply, it is a good means of enjoying God, to be
able to converse with his friends — great benefit is
always obtained thereby : this I know by experi-
ence ; and, next to God, I owe it to such persons
as these, that I am not in heU — ^for I was very
desirous for them to recommend me to God, and

THE WAY OF PERFECTION. 37

I likewise endeavoured to do so myself. But let
us return to what we were speaking about.

This is the kind of love which I wish we had.
Though at first it be not very perfect, our Lord
will go on improving it. Let us begin by what
is suitable to our means, for though we may meet
with a little tenderness, it will do us no harm, as
it is general. It is sometimes necessary and good
to show some tenderness in afifection, and even to
have it, and to sympathize with some of the afflic-
tions and weaknesses of the sisters, though the
afflictions may be trifling. For it happens some-
times, that a very Httle thing troubles one quite
as much as a great cross would do another ; aiJd
persons of a timorous nature, are much afflicted
at small things. If you have more courage, you
must not fail to sympathize with others, and not
wonder at their troubles ; for perhaps the devil has
employed his utmost power and strength therein,
and this more so than he does to make you feel
great torments and afflictions. And perhaps our
Lord will be pleased to exempt us from these
troubles, and we may find them in other things,
and those trials which seem grievous to us, and
that are so in themselves, will prove light to
others.

Thus we must not judge in these matters by
ourselves, nor esteem ourselves at a time when
God has perhaps made us stronger — ^without any
labour on our part ; but let us estimate ourselves
by the time when we were much weaker. Ob-
serve, that this advice is very useful towards
making us know how to compassionate the miseries
of others, however slight they may be, especially
for those souls mentioned above; for as these
desire crosses, they consider all but little ; yet it

38 THE WAY OP PERFECTION.

is very necessary to be careful in reflecting on the
time when they were weak, and to know that if
still they be not such, it pr(jceeds from them-
selves ; for by this means the digvil may be able to
cool our charity for our neighbour, and make us
take a fault for a perfection. In all things there
is need of care and vigilance, since the devil
slumbers not : and greater is required in those
who aspire to higher perfection, because his temp-
tations against them are much more concealed,
for he dare not act otherwise ; hence the mischief
seems not to be discovered till it be done, unless
(as I have said) care be used. In a word, it is
itecessary to watch and pray continually, for there
is no better remedy for discovering those hidden
snares of the devil, and for forcing him to a
disclosure of them, than prayer.

Endeavour likewise to recreate yourselves with
the sisters, when they find it necessary to use re-
creation, and this during the usual time, though
you may have no inclination for it : if you act
with discretion, all becomes perfect love. And so
it is, that desiring to speak of that love which is
not so perfect, I find no grounds whereby it seems
proper for us to allow it an entrance amongst us
in this house ; for, granting it to be good, as I
said, yet all must be referred to its original, which
is the perfect love mentioned above. I thought
of saying much about the other ; but when I came
to examine it deeply,* it seemed I could not endure
it here, considering our manner of living, and
therefore I will not speak any more about it ; for
I trust in God, there will never be any occasion
in this house for your loving in any other manner,
though it may not be with all perfection possible.

* " Yenido & adelgazar, no me pareoe se sufre aqui," &c.

THE WAY OF PERFECTION. 39

Thus, it is very proper you should compassionate
the necessities of one another ; but take care you
do not fail in discretion or in obedience. Though
what the superioress enjoins some, may seem in
itself severe, do not discover this to any one but
to the prioress herself, and this do with humility,
otherwise you may cause much harm. And learn
to know what those things are which deserve our
pity, and have compassion on the sisters. Any
imperfection that you observe in a sister, if it be
known, should always affect you much. Here love
is best discovered and exercised, in knowing how
to bear it, and not to be astonished at it,* (for so
will others act with regard to those faults whi<|h
you show in yourselves, and even to those which
vou do not see, which must doubtless be more
numerous) ; and in recommending the sister
earnestly to God, and by endeavouring yourselves
to practise with great perfection the virtue which
is contrary to the imperfection which you notice
in another : force yourselves thereto, that you may
teach by actions what perhaps she will not under-
stand by speaking, or derive any profit from, even
by punishment. But the method of practising
the virtues which we see shine in others, does
great good. This is good advice, and let it not be
forgotten.

O ! what excellent and sincere love has that
sister, who can benefit all, and gives up her own
profit for that of others, to advance them still
higher in every virtue, and observe the rule with
greater perfection. Better is this friendship than
all the expressions of tenderness which can be
uttered, and which are neither used, nor can be
used, in this house; such as " My life, my soul,

' * That is, at the &ult.

40 THE WAY OF PERFECTION.

my good/^ fee, and other like expressions; for
they call some by one name, and others by
another. Let them reserve these endearing terms
for their Spouse, seeing they are to be so much
with Him, and so much alone; and it will be
necessary to make use of all of them, since His
Majesty allows it. If these words are often used
in other ways, they will not soften the heart when
we converse with our Lord ; and except for this,
they are useless. It is usual with women ; but I
do not wish you, my daughters, to be, or seem to
be, women, but stout men,^ since if you do what
lies in you, our Lord will make you so manly,
that even men will wonder at you. And how
easy is this for His Majesty, since He created us
out of nothing.

It is likewise a very good sign of love, to endea-
vour to ease others of their labour, and to take it
upon one^s self, in the different duties of the
house; and also to rejoice and to praise God ex-
ceedingly for the increase of their virtues. All
these things (omitting the great benefit they
bring with them) conduce much to the peace and
mutual comfort of the sisters, as we now see by
experience, through the goodness of God. His
Majesty grant they may always increase; since
were it otherwise, it would be a terrible thing,
and very intolerable for you, who are few in num-
ber, to disagree; may God forbid this evil. But
all the good, already begun by means of our Lord,
must either be lost, or such great evil will not
arise. If any be displeased, on account of some
words hastily spoken, let the matter be speedily
remedied, and let them pray much. And with
regard to factions, or desires of superiority, or

* f Sino yarones fuertes."

THE WAY OF PERFECTION. 41

some punctilio of honour (and it seems my blood
congeals when I write these words, to think that
hereafter such evils may happen, since I see they
are the principal evil of monasteries) ; when I say
any such things shall happen, let them give them-
selves up for lost ; let them imagine and believe
that they have turned their Spouse out of doors,
and that, in some degree, they for Him do go and
seek another lodging, since they expel Him from
His own house. Let them cry to His Majesty :
let them procure a remedy, for unless frequent
confession and communion obtain one, they may
fear lest there be some Judas. For the love of
God, let the prioress be extremely careful lest she
give any occasion to this evil : let her be very
diligent in stopping the beginnings, for therein lies
all the mischief, or thereby a remedy may be ap-
plied. If she see any of the sisters is factious,*
let her be sent to some other monastery, for God
will provide a dowry for her. Let this plague
be driven away from them : let them cut off the
branches as much as they can ; or if this be not
sufficient, let the root be pulled up ; and when
they cannot do this, let them keep her a close
prisoner who shall attempt such things. To do
this is much better, than that such an incurable
pestilence should infect the whole house. O !
how great an evil this is ! May God deliver us
from the monastery where it enters. I had rather
a fire should seize the place, and burn us all up.
But as I think I shaU speak more on this
matter elsewhere, because it is so important for
us, I will not enter here into any further details.
I would much rather the sisters should love one

* " Y la entendiere alborota." " Alborota * is one who makes
a noise or tumult in the oommunity.

42 THE WAY OF PERFECTION.

another tenderly, and with some fondness, though
such love might not be so perfect (taken generally)
as that mentioned before, than that there should
be the least disunion. May our Lord, through
His infinite Majesty, never allow this evil to hap-
pen. Amen. I beseech our Lord, and let all the
sisters beseech Him, to deliver us from this dis-
quiet, since this favour must come from His hand
alone.

CHAPTER VIII.

SHE TREATS OF THE GREAT ADVANTAGE OF BEING DISENGAGED,
BOTH INTERIORLY AND EXTERIORLY, PROM ALL CREATURES.

We now come to the disengagement we ought
to have [with regard to created objects ;*] for in
this everything consists, if it be perfect. Herein
I say " everything" consists, because when we
adhere only to the Creator, and heed not any
creature at all. His Majesty infuses virtues into
souls, so that doing by little and little what
we can, we shall have much less to encounter, for
our Lord will take our part against the devils and
against all the world in our defence. Think ye,
sisters, it is a slight benefit to obtain this great
favour of giving ourselves up entirely to Him, and
not by parts and parcels, since, as I have said, all
good things are comprised in Him ? Let us praise
Him exceedingly, my sisters, that He has assem-
bled us in this place, where no other discourse,
save this, is held. But I know not why I mention
this, since all of you who are here may teach me ;
for I acknowledge that, in so important a matter,

* These words in brackets are not in the original, but I have
added them to make the sense more complete.

THE WAY OF PERFECTION. 48

I have not the perfection I could wish, and which
I know to be necessary. Of all the virtues, and
of what I am here speakins about, I say the
same, viz., that it is much elsier to write Ibout
them than practise them ; and even in this respect
I may not succeed well ; for sometimes the skill
of writing consists in experience; so that if in
anything I speak properly and correctly, it must
be by guessing from what I have experienced
myself in the opposite to these virtues.

As to the exterior, people already see how
disengaged we are here from all things. It seems
our Lord wishes that we, whom He has brought
here, should separate ourselves from everything,
that so His Majesty may draw us nearer to Him-
self without any impediment. O ! my Creator and
Lord, when did I deserve so great an honour ? It
seems you have gone about, seeking by what
means to approach nearer to us. May it please
your Goodness, that by our own fault we lose not
this favour. O ! my sisters, for the love of God,
understand the great honour our Lord has done
those whom He has brought here ; and let each
one consider it well within herself, since among
only twelve, His Majesty chose her to be one.
And how many better than myself do I know,
who would joyfully take this place, but which oui
Lord bestowed upon me, who so little deserve it !
Blessed be thou, my God, and may all the angels
praise Thee, and every creature also; for this
favour can as little be merited as many others
which Thou hast bestowed upon me: my being
called to be a nun was a very great favour ; since,
as I have been so wicked. Thou wouldst not, O
Lord! put any trust in me; for where so many
good persons were assembled, my wickedness

44 THE WAY OF PERFECTION.

would not have been so evident, until the end of
my life ; and I should have concealed it, as I did
in reality for many years. But Thou, O Lord !
hast brought me to a place where, as there are so
few, it seems impossible that my wickedness should
not betnown; and that I may proceed with more
care. Thou takest away from me all occasions. I
have now no excuse left ; O Lord, I acknowledge
it, and therefore I stand more in need of Your
mercy to pardon my offences.

What I earnestly request of you is, that who-
ever perceives herself to observe what is practised
in this house would mention it before she is
^^ professed." There are other monasteries wherein
our Lord is served : let such persons not disturb
these few sisters whom His Majesty has gathered
together here. In other places, liberty is allowed
of consoling themselves with their relations : but
here, if any relations be admitted, it is done for
their consolation. Let the nun, who desires to
see her friends for her own comfort, and is not
weary with a second visit (unless they be spiritual
persons), consider herself imperfect; let her under-
stand, that she is not disengaged from creatures;
that she is not well ; that she will not enjoy liberty
of spirit, nor true peace, but that she stands in
need of a physician. I say, that unless she be
freed from it and be healed, she is not fit for this
house. The best remedy I know of is, not to
see her friends till she perceive that she is free
from all attachment, and has obtained this favour
from our Lord by frequent prayer. When she
finds herself affected in such a manner that she
takes it for a cross, I am willing for her to see
them sometimes, in order that she may do them
some good; for she will certainly be of some profit

THE WAY OP PERFECTION. 45

to them, and will not hurt herself. But if she
have any affection for them; if their troubles
afflict her greatly ; if she willingly listen to their
worldly prosperity, let her know that she will both
hurt herself and not benefit them at all.

CHAPTER IX.

SHE BPEAKS ON THE GREAT ADVANTAGE THOSE ENJOT WHO,
HAVING ABANDONED THE WORLD, HAVE ABANDONED THEIR
RELATIVES ALSO, AND WHAT TRUE FRIENDS THET FIND
THEREBY.

0 ! if we Religious did but understand what
harm we receive by frequently conversing with
our relatives, how should we shun them ! I do
not understand what consolation that is which
they give — (even independent of what relates to
God), if it be merely to promote our quiet and
repose. In their pleasures we neither can, nor is
it lawful for us to participate, but we may feel for
their miseries — let none of them pass without
deploring them, and this sometimes more than
we feel for themselves.* I dare say, if those
friends refresh the body a little, the soul pays
dear for it. But this you are quite free from,
for as all things are in common, so that no one
can have any particular comfort, hence the alms
which are given become general, and she on whom
it is bestowed is not obliged to gratify her rela-
tions by it, for she knows that our Lord provides
for us altogether.

1 am astonished at the harm we receive from
conversing with them. I am certain no one
could imagine it, but he who has experienced it,

* '' Ninguno dexamos de Uorar, y algunas vezes mas que loa
xnesmoB."

i

46 THE WAY OP PERFECTION.

nor suppose how this perfection seems now-a-days
to be forgotten in religious houses, or at least, in
the greater part of them. I know not what it ia
.we leave belonging to the world — we who say
^^ we have left everything for God^' — if we do not
disengage ourselves from the principal obstacle,
viz., our kindred. Things have come to such a
state, that people consider we are wanting in
virtue, if Rehgious do not love and converse
often with their friends, and this they freely de-
clare, and allege their reasons for it. In this
house, my daughters, our great care should be to
recommend them to God (after what has been
said regarding the wants of the Church), and it is
only proper we should do so : as to the rest, we
should blot them out of our memory as much as
possible, because it is natural to place our aflfec-
tions upon them, more than upon other persons.
I was (they say) exceedingly beloved by my
relations, and I loved them so much, that I did
not suffer them to forget me. But yet I found
by experience, both in myself and in others, that
except parents, who scarcely ever omit providing
for their children — (and it is proper, when they
need comfort, if we see it does not, on the whole,
prejudice us, that we should not show ourselves
strangers to them, since this is consistent with
perfect abnegation, nor to our brothers) — my kin-
dred have given me the least assistance when I
was in trouble; nay, they who have helped me
therein, have been the servants of God.*

Believe me, sisters, that in serving Him as you
ought, you will find no better relations than those
servants of His, whom His Majesty will send
you. I know this to be the case ; and if you be

* That is, pious people.

THE WAY OF PERFECTION. 47

diligeat in this way, as you already understand
(for in doing otherwise, you will be wanting to
your true Friend and Spouse), believe me, you will
in a very short time attain this liberty ; and you
mjay put more trust in those who love you merely
for His sake, than in any of your kindred ; for
they will not desert you, and those you willj find
to be fathers and brothers to you, who you did
not imagine could ever be so. As these expect
their reward from God, they relieve us ; while the
others who expect some reward from us, seeing
that we are poor and unable to benefit them in
any way, soon grow weary. And though this mr y
not be the general practice in the world, yet it is
very common, because it is, in fact, the world itself.
Whoever tells you dififerently, and that it is a
virtue to do so, believe them not; for should I
mention all the evils which this love for our
friends brings with it, I should be obUged to make
a very long discourse; but because others have
written on this subject, who know what they say
better than I do, let what I have said be sufficient.
Since I, who am so imperfect, have understood
this matter so well, what will those say who are
perfect ? It is quite clear, that what the saints
teU us about flying from the world, is very good
and proper. Now (as I have said before), believe
me, that what adheres to us the most are our
relations, and most difficult is it to part from them.
They do well, therefore, who leave their country :
I mean, if this serve to disengage them from
their relations, which, I think, does not consist in
the body flying away, but in the soul resolutely
embracing Jesus, our good Lord ; for as she finds
all things in Him, she soon forgets everything
else. Still it is a great help to go into re-

48 THE WAY OF PEEFECTION.

tirement, till we perfectly understand this truth ;
for afterwards it may be, our Lord will have us
converse with our friends, in order to give us a
cross, in that wherein we used to take delight.

CHAPTER X.

SHE TELLS THB SISTERS THAT THE ABOVE-MENTIONED DISEN-
GAGEMENT IS NOT SUFFICIENT, UNLESS THEY FOBSAKE THEM-
SELVES ALSO.

Having abandoned the world and our kindred,
and living hence enclosed under the rules above
mentioned, it seems now that we have done every-
thing, and have nothing left to contend with.
O ! my sisters, be not too secure, nor allow your-
selves to sleep, or else you will be like to him
who lies down very quietly in bed, having bolted
his door fast for fear of thieves, while at the same
time he had them in his house. You know there
is no thief worse than a domestic one. Since,
therefore, we are always ourselves,''*' if great care
be not used (as is used in important affairs),
and every one do not diligently use all her en-
deavours to be continually denying her will, there
are many things which may deprive us of this
holy Hberty of the spirit which we seek after,
that it may fly to its Creator, without being bur-
dened with earth and lead.

The great remedy against this evil is, continu-
ally to remember the vanity of all things, and
how soon they come to an end. Thus we shall
take off our affections from things so vile, and
place them on that which never ends. This may
seem a weak remedy, but it strengthens the soul

* Since our nature is always the same.

THE WAY OF PERPECTION. 49

exceedingly. And with regard to very small mat-
ters, it is useful to take great care, when we have
an affection for any object, to turn our thoughts
away £rom it, and to fix them on God — herein
His Majesty assists us, and does us a great favour,
because in this house the greatest difficulty has
already been overcome. But because this sepa-
rating from ourselves, and denying and renouncing
ourselves is very difficult, since we are so closely
united to ourselves and love ourselves so exces-
sively, here true humility may enter; for this
virtue and that of mortification, seem always to
go together, and they are like two sisters who
cannot be separated from each other. These are
not the relations from whom I advise you to keep ;
rather embrace and love them, and never be seen
without them.

O sovereign virtues ! mistresses of all creatures,
empresses of the world, our deliverers from all the
snares and toils which the devil lays for us, and so
much beloved by our Master Jesus Christ !* who-
ever possesses you may go forth boldly and fight
with all the powers of hell united together, and
with the whole world and its dangers. Let them
not fear anything, for the kingdom of heaven is
theirs : they have nothing to fear, for they care
not about losing everything, nor do they consider
it lost — their only fear is to displease their God;
and they beseech Him to strengthen them in these
virtues, that so they may not lose them through
their own fault. It is true these virtues have this
property of hiding themselves from her who pos-

* O soberanas virtudes, sefioras de todo criado, emperadoras
del mimdo, libradoras de todos lazos y enredos que pone el de-
monio, tan amadas de nuestro Ensefiador Jesu Gristo ! Quien
las treviere, bien puede salir j pelear con todo el infiemo junto,
&c.

E

50 THE WAY OF PERFECTION.

sesses them, so that she never sees them, nor does
she think she has one of them, though others tell
her so. Yet she values them so much, that she
still goes on endeavouring to possess them, and to
perfect them in herself, although those who do
possess them are soon known ; for those who con-
verse with them soon notice those virtues, without
the individuals themselves wishing it should be so.
But how foolish is it for me to attempt to praise
humility and mortification, which have been so
highly commended by the King of Glory, and so
strongly confirmed by His sufferings ! You must
labour then, my daughters, to leave the land of
Egypt ; for if you obtain these virtues, you will
find manna. All things will be sweet to you, and
however unsavoury they may be to the taste of
worldlings, to you they wiU be pleasant. The
first thing we must aim at, is to banish from our-
selves the love of this body of ours, for some of us
are so delicate in our constitution, that no little
pains are to be taken herein ; and we are so care-
ful of our health, that it is wonderful to see the
war these two things raise, especially among nuns^
and even among those who are not Religious. But
some nuns amongst us seem to have come to the
monastery, for no other object but to endeavour
not to die -^ this each one endeavours to do as far
as she can. To speak the truth, there is little
convenience in the house for accomplishing this
object, and I do not wish you to entertain so much
as a desire for such a thing. Remember, sisters,
you have come here to die for Christ, and not to
regale yourselves for Christ: this, the devil suggests,
is necessary, in order to endure and observe the

* By taking c^ood care of their body, they prolong theii* life.
This the saint bhtmes in the nuns.

THE WAY OF PERFECTION. 51

rule, the better ; and some so much desire to keep
the rule by taking care of their health, that they
die without even observing it for a month, or per-
haps for a day !

I know not, then, why we come here ; never
fear that we shall want discretion in this respect.
This would indeed be wonderful, for the confessors
would immediately fear, lest we might kiU our-
selves with penances ; and this want of discretion
is so hateful to us, that I wish we observed all the
rest as punctually. I know that those who practise
the contraiy wiU not agree with what I say ; nor
need I mind what they say, for I judge of others
by myself, that they speak the truth. But I be-
lieve, and indeed I know, that I have more com-
panions than I have persons displeased with me,
who act differently. I am confident our Lord
allows us, therefore, to be more unwell and
sickly ; at least God has shown me great mercy in
being so ; for since I was to pamper myself (as I
did). He would have it done for some reason; it
is pleasant to see the torments with which some
afflict themselves, of their own accord. Some-
times a frenzy seizes them of doing penance, with-
out using any moderation or discretion, and this
lasts for two days, so to speak. The devil after-
wards suggests to their imagination, that such
mortifications do them harm, and hence they
never do any more penance ; no, not even what
the rules of the order command, having already
found the mortifications hurt them. Then they
do not observe even the meanest injunctions of the
rule, such as silence, which cannot do us any
harm ; and no sooner do we fancy that we have
the headache, but we refrain from going to choir,
which is not likely to kill us either. One day we

E 2

52 THE WAY OF PERFECTION.

omit going because our head aches^ the next be-
cause it did ache, and three more days we keep
away, lest it should ache !"*^ We love to invent
penances of our own, that we may be able to do
neither the one nor the other ; and even at times
when we are not so ill, we think ourselves obliged
to do nothing, but that we satisfy for everything
by asking leave.

You may ask, ^^Why does the prioress grant
leave?" I answer, did she know your interior,
perhaps she would not do so ; but as you inform
her of your wants, and the doctor does not fail to
support the account you give, and as there may be
some friend or reljCtion of yours who stands weep*
ing by her side, what is the poor prioress to do,
though she sometimes sees you go too far ? She
is scrupulous lest she might be wanting in charity.
She would much rather you would fail therein
than she herself, and she does not think it just to
judge evil of you. O my God! can such com-
plaint be found among nuns? May He pardon
me, for I fear it has already become a custom.
These things, it may be, happen sometimes ; and I
mention them here that you may be on your
guard against them ; for if the devU once begin to
terrify us with the idea, that we have not good
health, we shall never do anything. May God give
us light to be right in everything. Amen.

* This is a good specimen of the saint's playfulness and wit,
for which she was so remarkable.

THE WAT OF PERFECTION. 53

CHAPTER XI,

8HB CONTINUES THE SUBJECT OF MORTIFICATION, ETC.

It seems to me, my sisters, a very great imper-
fection to be always complaining of light evils : if
you can bear it, do not do so. When the evil is
great, it complains of itself : this is another kind
of complaint, and it soon appears. Consider, you
are few ; and if any one among you have such a
custom, it is enough to afflict ^ the rest,^ if you
would o))serve love and charity. But she who is
ill — ^really and truly ill, should mention the case
at once, and take what is necessary; for if you
have no self-love, you will so dislike all kind of
delicacy, that you need not fear using any without
necessity, or complaining without cause. When
there is cause, it is very good to mention it, and
much better than to use any delicacy,* without
mentioning it, and it would be very wrong if none
were to pity you. But of this I am confident,
that where there are prayer and charity, and as
you are so few that you see one another^s neces-
sities, you will never want proper nourishment,
nor care in being attended to. But do not com-
plain of certain weaknesses and little indispositions
belonging to women ; for sometimes the devil fills
the imagination with these pains, which go and
come, and unless you entirely break off the habit
of speaking and complaining of them (except to
God), you will never have rest.

I lay great stress on this point, because I con-
sider it very important, and one of the things by
which the discipline of monasteries is greatly

* In the way of eating more than the rule allows.

54 THE WAY OF PERFECTION".

relaxed : and our body has the fault, — that the
more it is honoured, the more necessities it dis-
covers. It is strange to see how it loves to be
well treated ; and when it has some good excuse,
however trifling may be the necessity, it deceives
the poor soul, and hinders her improvement.
Think, how many poor sick people there are, who
have no friend to complain to : now being poor
and dainty do not agree together. Think also on
the many married persons — even of quaUty (and
some such I know) — who, though they have
grievous maladies and suflfer great afflictions, dare
not complain for fear of displeasing their htisbands.
Alas ! wretched sinner that I am, I know we came
not here to be more caressed than they are.
Since then you are free from the great troubles of
the world, O ! learn to endure a little for the love
of God, without letting every one know it. Sup-
pose a woman has not married well, who, in order
that her husband may know nothing, says nothing
nor complains, though she is very unhappy, with-
out unburdening her mind to any one ; and shall
we not conceal, between God and ourselves,
something of those evils which He sends us for our
sins ? This we should do the more, since the evil
is not lessened thereby. In all that I have said,
I do not include violent maladies ; as for instance,
when one has a burning fever, though even then
I wish moderation and patience might always be
observed : but I speak only of certain indisposi-
tions, which one may go about with, and not
disturb all the world by our complaints. But
what shall I do, if what I have been writing
should be seen out of the house ? What will all the
nuns say of me ? O ! how willingly would I bear
this, if I knew any one would thereby correct her

THE WAY OF PERFECTION". 55

faults ! For when there is one of this character,*
things come to such a pass, that for the most i^srt
no one is believed, however grievous her infirmi-
ties may be.

Let us call to mind our holy fathers — the
ancient hermits, whose life we pretend to imitate.
What pains did they endure, and this too all
alone ! What extreme cold, and hunger, and heat,
having no one to complain to — but God ! Think
you, they were made of iron ? No, they had the
same flesh as we ourselves have. Believe me,
daughters, when once we begin to subdue these
our wretched bodies, they do not trouble us so
much : there will be enough to observe what you
stand in need of: take no care of yourselves,
except there be a manifest necessity. Unless we
resolve at once to undervalue death and the want
of health, we shall never do anything. Endeavour
not to fear death, and give yourselves up entirely
to God — come what may. What matter should
we die ? Since our body has so often mocked us,
may we not mock it once? Believe me, this
resolution is more important than we imagine. If
we often practise it, we shall by little and little,
with God^s assistance, become masters of our
body. Now to conquer such an enemy helps
us greatly to triumph in the battle of this life.
May God grant this favour, since He is able. I
am confident that no one knows the gain but he
who already enjoys the victory ; and this, in my
opinion, is so great — ^that no one would regret the
labour which would be required, in order to obtain
this repose and dominion.

* That is, one who complains without cause.

66 THE WAY OF PEKFECTIOIT.

CHAPTER XII.

SHI 8H0WB HOW THE TRUE LOVER OF GOD MUffT DESPiaE LIFS

AND HONOUR.

I WILL now speak on other subjects, which are
also very important, though they may seem of
little consequence. All appears to be great labour,
and justly so, because it is a war against ourselyes ;
but when we begin to act, God works so powerfully
in the soul, and grants her so many favours — ^that
all which can be done in this life seems but little.
Now since we nuns do the most, such as giving
away our liberty for the love of God, subjecting
to another's power, and enduring so much labour,
fasting, silence, enclosure, and frequenting the
choir, so that were we ever so desirous of regaling
ourselves, this could be done but seldom; and
perhaps I am the only person that does it, in all
the monasteries which I have seen ; why then, I
ask, must we be so slow in mortifying the interior,
since without this practice we cannot properly
perform all the rest, which thereby becomes much
more perfect and meritorious, and we are after-
wards able to go through those duties with great
ease and delight ? This is acquired if we accustom
ourselves by little and little — ^not to do our own
will and follow our own appetite, even in very
trifling things, until we have completely made
the body subject to the spirit. I say again, that
all, or the greatest part, consists in throwing oflF all
care of ourselves and of our own pleasure ; for the
least which he can offer, who begins to serve God
in earnest — is his life, after he has already given
up his will to Him. And in giving Him this,
what are you afraid of? If he be a true Religious,

THE WAY OP PERFECTION. 57

or one truly given to prayer, and wishes to enjoy
Divine consolations, I know he will not refiise
desiring to die for Him, and to suflFer crosses.*
Do you not know, sisters, that the life of a good
ReUgious, of one who wishes to be numbered
among the intimate friends of God, is a long
martyrdom ? I call it " long,^^ because it may
be called so in comparison with those who are
beheaded in an instant : but our whole life is
short, and some lives are extremely short. And
is it not uncertain whether our life may be so
short as to end an hour hence, or in the very
moment that we have resolved to serve God with
all our strength? It is possible; and after all,
we have no reason to make any account of that
which has an end, and much less of life, since one
day of it is not certain. And who is there that,
remembering every hour may be his last, will not
spend it in labour ?

Believe me then, these thoughts give the most
security ; let us therefore learn to contradict our
own will in everything ; for though we cannot do
this all at once, yet by using diligence with prayer
(as I have said) — you will by little and Uttle attain
this object, without knowing how. It may indeed
seem very severe to say, that we must not please
ourselves in anything, because the delights which
this denial brings with it, and likewise the benefits
which we obtain therefrom, even in this Ufe, are
not also mentioned. But as you practise all this
here, the chief difficulty is got over : excite, there-
fore, and help one another forward, and let each
one endeavour to outstrip the rest.

Let your interior motions be strictly observed,
especially if they concern desires of superiority.

'l^ Literally, " S^ ^ue no ha do volver las espaldas,'*

68 THE WAY OP PERFECTION.

May the merits of Christ's passion deliver us from
saying, or dwelling on the thought, that I am the
senior in the order, or the oldest, or that I have
laboured more (than others), or that another is
better treated. If these thoughts come, they must
be smothered immediately ; for if you dwell upon
them, or discourse about them, they will become a
very plague, and from this arise great evils in
monasteries. If you have a superioress who will
allow such things, however trifling they may be,
believe that God has permitted you, on account of
your sins, to have such an one, and that by her
your ruin will commence : cry, therefore, to God,
and let all your prayers have this end, that you
may obtain a remedy for such great danger.

You may ask, why I insist so much on this, and
you may think it is too severe, since God caresses
even those who are not thus disengaged. I believe
this also, because in Ilis infinite wisdom He sees
it expedient, to induce them thereby to abandon
all things for His sake. If one enters into reli-
gion, I do not call that forsaking all things, be-
cause even there a person may have attachments ;
while on the other hand, in every state of life, a
perfect soul may be disengaged, and be humble ;
yet she will have more difficulty, because order
and retirement are great helps. But in one point
believe me, that if there be any hankering after
honours or riches (and this may happen in monas-
teries as well as in the world, though Religious by
being removed from the occasions are more to be
blamed), although they may have spent many
years in prayer, or to speak more correctly, in
speculation (for perfect prayer takes away all these
defects), they will never make any great progress,
nor be able to enjoy the true fruit of prayer.

THE WAY OP PERFECTION. 59

Consider, sisters, if you are in any way con-
cerned in these apparent trifles, for you are here
for nothing else [but to conduct yourselves as Re-
ligious] .* You are not more honoured by seeking
honour, and the opportunity is lost whereby you
might gain much more; thus loss and dishonour
are here united. Let each one observe how much
humility she has, and she will discover how much
she has improved. I think the devil will never
dare to tempt one who is truly humble, even with
the first motions to desire superiority, because
being very crafty, he fears a blow might be given
him. If one be humble, it is impossible not to
gain more strength and improvement in this vir-
tue, if the de^dl should attack her on this point )
for it is evident she will reflfect on her whole life,
and consider what little service she has done,
together with her great obligations to our Lord,
and what wonderful love it was in Him to abase
Himself, that so He might leave us an example of
humility ; and she will also consider her sins, and
where she has deserved to be for them. By these
considerations the soul becomes so victorious, that
the enemy dare not return the next day for fear
of a broken head.

Take this advice from me, and do not forget it ;
endeavour that not only in the interior, where it
would be a great evil not to come oflF with victory,
but in the exterior also, the sisters may derive
some benefit fix)m the temptation ; and if you wish
to be revenged on the devil, as soon as the temp-
tation comes, discover it to the superioress, and
beg and entreat of her to command you to per-
form some mean employment, or else perform it

* The words within brackets I have yentured to add, in order
to make the sense clearer.

60 THE WAY OF PERFECTION.

yourself as well as you can, and be thinking how
to subdue your will in things to which it is averse,
and which our Lord will discover to you; you
might also make use of public mortifications, since
they are practised in this house. By these means,
the temptation will last but a short time, and do
you endeavour that this may be the case. May
God deliver us from those persons who wish to
serve Him, from motives of honour, or through
fear of dishonour. Consider that it is a poor
wretched gain ; and as I said, honour itself is lost
by seeking it, especially in desiring high posts of
honour, for there is no poison in the world which
so effectually destroys perfection as these things
do.

You will say, " These are very trifling things,
which are natural to every one.^^ Do not deceive
yourselves by such a pretext, for it increases like
froth in monasteries, and nothing is trifling in
such imminent danger, such as these points of
honour, and noticing when we are injured. Do
you wish to know the reason? Without men-
tioning many other reasons, there is this : perhaps
the devil begins by a little aflfront oflfered to one,
which is almost nothing ; then he immediately per-
suades another to think it is a great offence, so that
she will consider it a charity to tell her of it, and
to ask how she can possibly endure such an in-
jury ? She hopes God will give her patience, that
she should offer it up to Him, and that a saint
could not suffer more.

In a word, the devil so poisons the tongue of
the other, that though you may be resolved to
suffer, yet you are still tempted with vain glory
on account of that which you have not borne with
such perfection as you ought. And our nature is

THE WAY OF PERFECTION. 61

SO weak, that even when we have cut off the occa-
sion of a temptation by saying, ^^ This does not
deserve the name of suffering '^' yet we think we
have done something, and feel this: how much
more when we see others have a like feeling in
our regard ! It makes our pain increase, and per-
suades us we have reason, and the soul loses all
the opportunities she had of meriting, and be-
comes weaker ; and we give the devil an entrance
to come and attack us another time with some worse
temptation. It may even happen that, when you
are most willing to bear it, persons may come and
ask you, whether you are a beast, and that it is
proper to feel wrongs and insults. O ! for the love
of God, my sisters, let no indiscreet charity move
any one to show compassion for another, in mat-
ters relating to these imaginary injuries ; for it is
like that charity which holy Job received from his
wife and friends.

CHAPTER XIII.

SHE SPEAKS ON TRUE HUMILITY AND MORTIFICATION, AND SHOWS
HOW RELIGMOUS OUGHT TO AVOID HONOURS AND ALL THE
MAXIMS OF THE WORLD.

I OFTEN tell you, sisters, and now I wish to
leave it here in writing, lest you might forget it,
that not only those belonging to this house, but
even every one who wishes to be perfect must fly
a thousand leagues from saying,* " I had rea-
son— ^I was injured — ^he who thus treated me had
no reason for what he did : ^^ may God deliver
us from such miserable reasoning. Do you think

* That is^ must not on any account say, " I had reason," &o.

62 THE WAY OP PERPECTION,

it was reasonable, that our good Jesus should
suflfer so many injuries, and that these should be
committed so much against reason ? She who is
unwilling to bear any cross, but that for which
they who impose it have very good reasons, had
better leave the house, for I cannot understand
why she should remain in the monastery — ^let her
return to the world again, where none of these
" reasons" are observed. Can you suffer so much,
that you ought not to suffer more ? What reason
is there in this ? I do not indeed understand it.
When people show us any honour, or do us any
favour, or treat us kindly, let us produce these
reasons — ^for it is really against reason that we
should be made much of in this life — ^but when
we receive injuries or wrongs (for so we call them
without any injury being done), I know not why
they should be mentioned. Either we are spouses
of so great a king, or we are not ; if we are,
what respectable lady is there, who does not share
in the disgrace and affronts which are cast upon
her husband, though she herself may not desire
it. In a word, both of them share in honour
or dishonour. For us to desire, then, to share in
the kingdom of our Lord, and yet refuse to take
any part in labours and affronts, is unreasonable.
May God preserve us from desiring such a thing.
But let her who thinks she is esteemed the
meanest of all, account herself the happiest of
all the sisters, and truly she is so, if she bear it as
she ought, for honour will not be wanting to her,
either in this life or in the n^ext — ^let them believe
in this case. But what a foolish thing have I
uttered in saying, ^^let them believe me," when
true Wisdom itself has said the same thing.
Let us, my daughters, imitate the great humi-

THB WAY OF PERFECTION. 63

lity of the most Sacred Virgin, whose habit we
wear ; for it is a shame we should be numbered
among her nuns, since however much we may
seem to humble ourselves, we fall far short of
being daughters of such a mother, and spouses of
such a Spouse. Hence, if what I have mentioned
above be not carefully prevented, that which to-
day seems nothing, will to-morrow prove a venial
sin; and it is so difficult to digest, that if you neg-
lect it, it will not remain alone, since it is an evil
very dangerous to communities. We who live in
communities must carefully attend to this point,
viz., that we do no harm to those who labour to
benefit us, and to give us good example.

If we knew what great harm is done in begin-
ning a bad custom, we should prefer death rather
than be the cause of it; for the one is only a
corporal death, but the loss of souls is a great
loss ; and this in my opinion never has an end,
because when some die, others succeed them, and
all perhaps retain more of one bad custom which
we may have introduced, than of many virtues.
The devil also does not allow such customs to die
away ; but natural infirmity roots out virtue, if
a person do not keep a strict watch, and beg
assistance from God.

O ! what a most precious act of charity, and
what a great service to God would that nun
perform, who seeing she was imable to observe
the rules of this house, would acknowledge it, and
depart before she made her profession, and so
leave the rest in peace. And even in all monas-
teries (at least, if they will believe me), they should
not retain her, or give her leave to be ^^professed,^'
till after a trial of many years, in order to see
whether $he will amend. I speak not of faults

64 THE WAY OP PERFECTION.

relating to penance and fasts, for though they are
faults, they are not matters which do so much
harm. But I speak of certain humours,"*^ pecu-
liar to persons who love to be esteemed and
respected ; who spy out the defects of others, and
never acknowledge their own, and so with regard
to other similar things, which certainly arise from
want of humility. Unless God be favourable to
such a person, by granting her abundance of the
gifts of His Holy Spirit, so that after many years
her amendment appears, may our Lord deliver
you from keeping her in your society. Know
that she will neither rest herself, nor let you rest,
but she will continue to disturb every one.

On this account I pity those monasteries, which,
in order to avoid the repayment of the money or
dowry received, oftentimes retain a thief that
robs them of their chief treasure. In this house,
you have already hazarded and even lost all pros-
pects of worldly honour (for poor people are not
honoured); seek not, therefore, other honours,
which cost you so much. Our honour, sisters,
ought to consist in serving God. Whoever thinks
you are to be disturbed in this, let her remain at
home with her honour, for this object it was that
our Fathers appointed a year's probation, and here
it is my wish, that no one might be allowed to
make their profession under ten years' probation ;
for an humble Religious will be little troubled at
not being " professed,'' knowing well that if she
be good, she will not be sent away ; if she be not
good, why should she desire to hurt this commu-
nity of Christ ?t By not being good, I mean not

* Mas Unas condiciones, que baj de suyo^ amigas de ser esti-
inadas j tenidas. ^

t Para qu6 quiere hacer dafio £ eeto colegio da Gristo f

THE WAY OF PERFECTION. 65

loving vanity, which, by God^s grace is for, I hope,
from this house, but not being mortified, and
being attached to the things of this world, or to
one's self in matters which I have mentioned
before. And she who finds not in herself great
mortification, let her believe me, and not make
her profession, if she would not suflFer a hell in
this world, and God srant there may not be
another ia the next, for there are many things in
her, which tend that way; and perhaps neither
she nor the rest will understand this matter so
well as I do. Herein let them believe me, other-
wise time will convince them of it ; for the object
we aim at is not only that of being nuns, but
hermits also, as were our holy Fathers, our prede-
cessors; and thus must we disengage ourselves
from all created things — and whomsoever our
Lord has chosen for this house, we see in a special
manner that He confers this favour upon her;
and though as yet it be not in all perfection, it is
evident that she already tends to perfection, by
the great pleasure and satisfaction she takes, in
seeing that she is to have no more to do with the
concerns of this life, and also by the delight she
finds in all the exercises of religion.

I say again, if any one feels an inclination for
the things of this world, and perceives that she
does not go on improving, she is not fit for this
house; she may go to some other, if she wish
to be a nun ; or if not, let her mark what follows.
And let her not complain of me (who began this)
— for not having warned her. This house is a
heaven, if such can be on earth, to one whose sole
delight is to please God, and who regards not her
own pleasure ; here^he may lead a very good life ;
if she grasp at any anything more she will lose all^

F

66 THE WAY OP PERFECTION*

because she cannot keep it. And a discontented
soul is like one who has a great loathing ; for how-
ever good the food may be, she casts it up; and
that which persons in health can cat, with great
delight, .makes her stomach loathe. In another
place, she may have better opportunities of being
saved ; and by little and little she may possibly
attain to that perfection, which here cannot be
reached— because it is to be acquired all at once >
for though as to the interior, time is to be allowed
for entirely disengaging and mortifying one^s self,
yet as to the exterior, it should be done speedily,
on account of the harm it may do to others. And
if here one does not make any progress in a year,
though she sees all the others do, and though she
is in such good company, I fear that such a person
will not improve even during many years. I say
not, that the improvement must be so complete in
her-— as in the others : but it is to be understood
she goes on still recovering her health ; and this
is soon discerned, if the malady be not mortal.

CHAPTER XIV.

aOW IKFOBTANT IT IS NOT TO ALLOW ANY TO MAKE THIBIK PRO-
FESSION,. WHOSE DISPOSITION IS THE CONTRABY OP WHAT HA&
BEEN MENTIONED BEFORE.

I BELIEVE that God highly favours him who has;
made good resolutions, and therefore we must,
examine — what intention she has who is admitted ;>
it must not be for her own convenience only, as is
the case with many now-a-days, though our Lord
can perfect this intention> if the person have a
good understanding ; otherwise, on no account let
her be admitted; for she will neither understand

THE WAY OF PERFECTION. 67

herself — ^how she comes into religion, nor will
others afterwards, who would direct her better :
generally speaking, they who have this defect,
always think that they understand what is best
for them — better than the wisest superior. This
is a disease which I consider incurable, for it is
very seldom without carrying malice with it.
Where there are many ReUgious, it may be tole-
rated ; but among so few (as we are) — ^it cannot be
endured. When a strong understanding begins
to like what is good, it adheres firmly to it, because
it sees that this is its most secure course ; and
should it be of no use towards advancing much in
virtue, it may be useful for giving good advice and
for* many other things, without tiring any one.
But when a person has no understanding, I know
not in what she can be useftd in a community^
and one may do much harm. This defect is not
soon discovered, for many speak well and under-
stand little ; others again speak little and not very
elegantly, yet they have a good understanding.
But there are others also, who living in holy sim-
plicity,t know little of the business and customs of
the world, but they are skilful in discoursing of
God. There is great need, therefore, of strict
examination before they are admitted, and a long
trial before they are professed. Let the world
once know, that you have power to reject them ;
that in monasteries where austerities are practised,
there are many occasions in which this must be
done ; and then, when this power is made use of,
they will not consider it an injury done to them.
I speak thus, because these times in which we
live are so miserable ; and so great is our weak-^

* «

Cuando no proveche para mucho espiritu^'* &c.
f "Bien que hay unas simplioidades santas."

V %

68 THE WAY OF PERFECTION.

ness, that though we have the command of onr
predecessors for it, this is not sufficient to make
us neglect observing what the world at present
has taken for an honour, viz., not to grieve our
friends : but we allow virtuous customs to be for-
gotten, in order to avoid giving a slight ofifence, or
to prevent any ill rumours — which indeed are a
mere nothing. God grant, that those who admit
such, may not have to pay for their fault in the
next life : for we always have some pretence or
other, by which we persuade ourselves — ^that the
persons may be admitted. This is a matter which
each one ought to consider for herself, and recom-
mend to God ; it should also animate the supe-
rioress, hence it is so very important for all;
I therefore beg of God to give you light therein.
For my part I consider, that when the superioress,
without affection or passion, aims at the good of the
house, God will never allow her to fall into error ;
but if she pay attention to this false tenderness
and foolish punctilios, I am persuaded there will
always be some errors.

CHAPTER XV.

ON THE GREAT BENEFIT WE DERIVE FROM NOT EXCUSING OUK-
SELVES, THOUGH WE MAT BE CONVINCED WE HAVE BEEN BLAMED
WITHOUT CAUSE.

What I am now about to induce you to do
(\dz. — ^not to excuse ourselves) — produces great
confiision in me, for it is a very excellent practice
and of great merit, because I ought to practise
what I tell you concerning this virtue. Thus I
acknowledge that I have made very little advance

THE WAY OP PEBFSCTION. 69

ment in it ; for methinks I never want a reason to
imagine^ that to make an excuse — shows more
virtue in me. Now as it is sometimes lawful to
make an excuse, and it would even be wrong to
omit it, I have not the discretion, or to speak
more properly — the humility to make it, when it
is proper to do so. It is indeed a proof of great
humihty, to see one's self condemned without any
reason, and at the same time to say nothing ; this
is a noble imitation of our Lord, who blotted out
all our offences. I therefore earnestly entreat
you, to use all possible care in this respect, because
it brings great advantages with it; and I see no
benefit in endeavouring to excuse ourselves, except
it be (as I said) in certain cases which may cause
offence, by not speaking the truth. She who has
more discretion than myself, will easily under-
stand this. I am persuaded it is very important
to accustom one's self to this virtue, or to endea-
vour to obtain true humility from our Lord ; from
Him it must come, for one who is truly humble
must sincerely desire not to be esteemed, but to be
persecuted and condemned, though she may have
given no cause. If we wish to imitate our Lord,
wherein can we do better — than by imitating Him
in this way? Here no corporeal strength is
necessary, nor any one's assistance — except only
God's.

These great virtues, my sisters, I wish to be-
come our study and our penance: as to other
severe and excessive penances, you already know
that I keep you from them, because they may
injure your health, if performed without discre-
tion. In those others you need not fear, because
the interior virtues, however great they may be,
do not destroy the strength of the body, which is

70 THE WAY OF PERFECTION.

required for observing the rules, but fortify the
soul; and (as I have said), persons may accustom
themselves, in very small things, to gain a victory
in great things. But how well have I spoken on
the subject, and yet how careless in practising
what I say ! Indeed, I could never yet make this
trial in matters of consequence, because I never
heard any one speak ill of me ; but I saw clearly
it was far from being true ; for though I may not
have offended God in these particular cases, yet I
have ofiFended Him in many others, and I thought
they fttvoured me greatly in omitting them, for I
am always more delighted that people should* say
what is not true of me, than what is.

It helps us greatly if every one would consider
how much is gained every way, for in my opinion
nothing is lost. The principal gain is to imitate
our Lord in something. I say ^^ in something,^^
for we may clearly see, that we are never blamed
without having faults, of which we are quite full,
since the just man falls seven times a day, and it
would be a lie to say, ^^ we have no sin.^^ Thus,
though it be not the same thing which they accuse
us of, yet we are never altogether without fault.

O my Lord ! when I consider in how many
ways Thou didst suflfer, and yet didst not at all
deserve it, I know not what to say for myself, nor
where my senses were, when I did not desire
suflFerings, nor where I am when I excuse myself.
You know, O my God ! that if I have any good,
it has been bestowed by no one but You, And
how are You restrained in giving me much rather
than little ? If it be because I do not deserve it,
I deserve as little the favours You have bestowed
on me. Is it possible I should wish any one to
think well of a creature so bad as I am, when so

THB WAY OF PERFECTION. 71

many evil things have been spoken against You,
who are the supreme Good above aU goods ? Do
not suffer it, do not sufifer it, O my God ! nor let
me desire that You should endure anything to be
in your servant, which is not pleasing to you.
See, O Lord ! my eyes are bUnd, and are satisfied
with very little. Give me light, and make me
really desire, that every one may abhor me, since
I have so often forsaken You, though You loved
me with so much fidelity. What is this, O my
God? What do we imagine we shall obtain by
pleasing creatures? Why are we concerned in
being falsely accused by all of them, if we are
innocent before You, O Lord ?

O my sisters ! far, far are we from understand-
ing this truth ! And thus it is that we shall never
arrive at the top of perfection, except we often
carefully consider and observe what it is in reality,
and not in appearance.* When, then, there is no
other benefit except the concision which the per-
son receives who accused you, by seeing you
suffer yourselves to be condemned without cause,
even this is a very great benefit. Such a virtue
sometimes elevates a soul more than ten sermons.
Now, we must all endeavour to be preachers by
our works, since the Apostle and our own incapa-
city forbid us to be such in words. Never fancy
that the good or the bad which you do, will be
concealed, however strictly you may be enclosed.
And think you, daughters, that though you do
not excuse yourselves, you shall want one to
defend you? Observe how our Lord answered
for Magdalen in the house of the Pharisee, when
her sister complained of her. He will not act with

*

Literally^ '' Pensando que es lo que es, j que ea lo que no

es.

72 THE WAY OF PBRPECTIOM.

such severity towards you, as He did to Himself;
for the good thief was not allowed to undertake His
defence ; till He was hanging on the cross. Thus
His majesty will raise some one up to undertake
your defence ; and if not, there wiU be no necessity
for one, This I have seen, and it is true (though
I do not wish you to be influenced by this motive,
but that you should rejoice when you are accused) ;
as for the benefit you will perceive in your souls,
time will convince you, and be a witness thereto.
Then we begin to obtain liberty, and care no
more about being ill than being well spoken of:
it even appears to be as it were another^s business,
and is like two persons talking together, whose
discourse not being with us, we are unconcerned
about making any answer ; they seem not to speak
to us. This may seem impossible to us, who are
so very sensitive, and too unmortified. At first,
it is indeed difl&cult, but I know that by God^s
assistance, this abnegation and disengagement
from ourselves may be acquired.

CHAPTER XVI.

SHE BE6IKS TO SPEAK ON MENTAL PRATER AS COMPARED WITH

CONTEMPLATION, ETC.

Let not all that I have been saying appear much
to you, for as the saying is, ^' I am only setting the
men for a game at chess.^^* You desired me to
explain to you the beginning of prayer. I know
no other, daughters, though God did not conduct
me by this beginning, for I have scarcely the

* '' Que Yoy entablando el juego." What I have been saying
i8 only preparatory to other more important things.

THE WAY OF PERFECTION. 73

commencement of these virtues. Believe me, then,
that whoever does not know how to place the men
at chess, will not be able to play well ; and if he
know not how to give " check/' he will not know
how to give ^^ checkmate.''^ You may blame me
for mentioning a game, which neither is, nor can
be practised in this house. Here you see what a
mother God has given you, skilled even in this
vanity ! But people say, " This game is lawful
sometimes -/' and how lawful would it be for us,
and useful in some degree, to " checkmate " this
Divine King, that so He might neither wish, nor
be able to escape out of our hands ! The queen
puts him to the greatest difficulties in this game,
and for this object all the other pieces help. Now
no queen makes the king yield so soon as humi-
lity. This brought Him down from heaven into
the womb of the blessed Virgin, and by means of
it, we may with a hair bring Him into our soul.
BeUeve me, that whoever has most humility, will
possess Him most, and less he who has less. Fc»r
I do not, and cannot understand, how there is or
can be humility without love, or love without
humility. And it is not possible that these two
virtues should be in their perfection, without a
great disengagement from all created objects.

You may ask me, my daughters, why I speak
to you of these virtues, since you have plenty of
books to teach you them ? and you desire only to
hear something on contemplation. I answer, that
had you desired some discourse about ^'medita-
tion,'^ I coxdd have spoken on it, and advised all
of you to use it, even though you have not the
virtues ; for it is a commencement towards ob«
taiuing all virtues, and a matter that concerns the

* That is, to gain the victory.

74 THE WAY OF PEEFBCTION.

souls of all Christians, if they wish to begin a
new life; and hence, none, however abandoned
they may be, whom God excites to so great a
good, ought to neglect meditation, as I have else-
where mentioned, and so have others who know
what they write about, for God knows I do not.
But, contemplation, daughters, is another thing.
This is the mistake we all make, viz., that if any
one accustom herself to think every day for a
short time upon her sins (which every one ought
to do, if he be a practical Christian), people im-
mediately call her a great ^^ contemplative,^^ and
would have her instantly possess as high virtues,
as he is bound to have who is eminent for contem-
plation, and even she herself imagines so too, but
she is mistaken. She has not learnt at first to ar-
range the men ; she thinks it is sufficient to know
the pieces in order to " checkmate,^* but this is
impossible, for the king will not give Himself up
in the way we are speaking of, except to him who
surrenders himself entirely into His hands.

Thus you see, daughters, if you wish me to tell
you the way to arrive at contemplation, allow me
to enlarge a little on things, which though they
may not immediately seem to you to be so impor-
tant, yet in my opinion they are so ; and if you
will not hear them nor practise them, continue all
your life with your mental prayer, for I assure you
and all who aspire to this happiness (though I may
be mistaken, since I judge by myself, who have
been endeavouring to obtain it these twenty years)
that you will never attain to true contemplation.

I now wish to explain what mental prayer is,
since some of you do not understand it — and God
grant that we may practise it as it should be prac-
tised— ^but I fear it will be obtained with great

THE WAY OF FERFECTIOK. 75

labour^ except those virtues be acquired (though
not in so high a degree), which are necessary
for contemplation. I say, the King of Glory wiU
not come into our soul (I mean, willn6t be united
with her), unless we strive to obtain eminent
virtues. I will explain this point, because should
you find me telling an imtruth in anything, you
will believe nothing ; and you would have reason,
if it were done wUfuUy. But may God deUver
me from any such temptation — ^it must arise from
ignorance, or want of understanding. I wish to
mention, that sometimes God is pleased to bestow
great favours on persons who are in a bad state,
in order to advance them to contemplation, that
so by this means He may snatch them &om the
power of the devil.

O my Lord ! how often do we force You still
to fight with the devil for us ! Was it not suffi-
cient that you allowed yourself to be grasped in
his arms, when he carried you to the pinnacle of
the temple, in order to teach us how to vanquish
him ? What a spectacle must it have been, daugh-
ters, to behold that Sun surrounded with darkness,
and what fear must that wretch have had, without
knowing whence it came? God did not allow
him to understand it. Blessed be so much good-
ness and mercy ! And how ought we Christians
to blush, for making him every day (as I have
said) encounter so foul a beast? It was very
necessaiy, O Lord, you should have such strong
arms; but did they not become weak by all
those torments which you endured on the cross ?
O ! how does all that is endured for love soon
heal up again ! And so I think, that had you
continued alive, the mere love you had for us
would have healed your wounds, and there would

76 THE WAY OF PERFECTION.

have been no need of any other medicine. O my
God ! who will apply such a medicine to me, in
fdl such things as may cause me pain or trouble ?
how willingly would I bear these, if I were sure
to be cured by so saving a remedy ! But to re-
turn to what I was saying.

There are some souls which God knows He can
attract to himself by such means ; and though
now He sees them quite lost, His majesty desires
they may not remain for Him ;* and so though
they be in a bad state, and destitute of virtues,
He gives them caresses, consolations, and tender-
ness, which begin to excite desires; and some-
times He brings them even to contemplation,
though this is seldom, and of short duration.
This He does (as I have said), in order to make
a trial of them, whether by that sweetness they
will dispose themselves to enjoy him more fre-
quently. But if they do not dispose themselves,
let them pardon God for retiring from them ; or,
rather, do You pardon us, O Lord ! for it is not
indeed just, that You should come into a soul in
this way, and that afterwards she should again
have anything to do with creatures, so as to ad-
here to them. I am persuaded, that there are
many of whom God msdces a trial in this manner,
and few there are who dispose themselves for
enjoying such a favour. For when our Lord
makes this trial, and we are no hinderance to it,
I am certain that He never leaves off giving more
favours, till He brings us to the highest degree.
When we do not give ourselves up to His majesty,
with the same determination that He gives Him-
self to us. He does enough in leaving us in Mental

* " Que no quede por ^." I do not clearly see the meaning
ef these words.

THE WAY OF PBEFECTION. 77

prayer, and visiting ns from time to time, as ser-
vants who are working in his vineyard. But those
others are His dear children, whom He wishes
should be near Him ; nor does He part with them,
because they do not desire to leave Him. He
makes them sit down at His table, and gives them
part of his own food, so as to take (as the saying
is) the morsel out of His own mouth, to give it
to them.

O happy pains, my daughters ! O blessed aban-
donment of things so small, and so base, which
leads us to so high a dignity ! Consider how little
you will regard being blamed by the world, while
you rest in the arms of God, m ho can deliver you
from the whole world. He is powerful to free
you perfectly, for once He commanded the world
to be made, and it was made: His willing is
acting. Fear not, then, unless it be for the greater
good of those who love Him, that he will not
allow you to be defamed : He does not love so
imperfectly those who love Him. Why should
we not, then, my sisters, show our love for Him as
mudi as we can ? Consider, that it is a fair ex-
change to give our love for His. Remember, He
can do all things, and we, who are here, can do
nothing at all, except what He enables us to do.
Now what is this, O Lord, our Creator ! which
we do for You? As much as nothing — a poor
feeble resolution.* If then His majesty wishes
us to purchase all things, with that which is a
mere nothing, let us not become foohsh.

O Lord ! all our evils come from our not
fixing our eyes upon Thee. If we considered only
the way, we should soon arrive there ; but we fall
a thousand times, and stumble and stray from the

* '' Una determinacioncilla." This word is a diminutiye.

78 THE WAY OF PERFECTION.

way, by not fixing our eyes (as I said) on the true
way. It seems never to have been trodden, for it
looks so new to us. That is truly to be regretted,
which sometimes happens; and therefore I say,
we seem not to be Ckristians, nor to have read the
passion in our life, since we cannot endure to be
despised even in a trifle ; nay, it seems impossible
to be endured. They reply immediately ; ^^ We
are not saints.^^ When we do something imper-
fect, may God deliver us, sisters, from saying —
" We are not angels,^^ — ^^ We are not saints.^'
Consider, that though we be not angels or saintsr,
it is a great happiness to think that if we strive,
we may be such by God^s assistance ; and fear not
that He will fail, if you fail not.

And since we have come here for no other pur-
pose, let us set to work ; let us not think there is
anything, whereby our Lord may be served better,
winch we may not hope to succeed in, by His
help. Such presumption I wish to see in this
house, for it always makes humility increase, and
produces a holy boldness; for God assists the
valiant, and is no acceptor of persons. I have
wandered much from my subject, and now wish
to return to what I was saying. We must know
what mental prayer is, and what contemplation is.
It may seem foolish in me to speak on these sub-
jects ; but you do not mind, and you may, possibly,
understand the subject better by my rude style,
than by another more elegant. May our Lord
grant me His assistance herein. Amen.

THE VAY OF PERFECTION. 79

CHAPTER XVII.

SHE SHOWS HOW ALL SOULS ABB NOT FIT FOB CONTEMPLATION, ETC.

I AM now about to enter on the subject of prayer;
but I must first say something of great importance
to you. It is concerning humility, which is so
extremely necessary in this house, because it is
the principal exercise of prayer; and as I have
said, it is very important that you endeavour to
understand how to exercise yourselves well in
humility : this is very important, and very neces-
sary for all those who give themselves to prayer.
How can one who is truly humble, imagine him-
self to be already as good as those who have
become " contemplatives ?" God can indeed, by
His goodness and mercy, make one to be such;
but let him take my advice, and always sit in the
lowest place, since our Lord has told us to do so,,
and has taught us it by his practice. If God
wishes to lead any one this way, let her dispose
herself for Him ; if not, humility serves instead,
while she considers herself happy in serving the
handmaids of our Lord; and she praises Him,,
because though she deserved to be. a slave to the
devils in hell. His majesty has placed her among
His servants.

I speak this not without great reason ; for (as I
have said) it is very important to understand, that
God does not conduct all in the same way ; and
perhaps she who thinks herself the lowest, is the
highest in the eyes of God. Hence, because aU
in this house give themselves to prayer, it does
not follow that all must be contemplatives : this is
impossible, and it will be a great consolationfor her

80 THB WAT OF PEBFECTIOK.

who is not a " contemplative'^ to know this truth,
for God only gives this gift ; and since it is not
necessary for salvation, nor required for our future
reward, let her not think that it is here demanded
of her, because without this she is sure to become
very perfect, if she does what has been said. It
may even be, that she has much more merit,
because it costs her more pains; and our Lord
treats her as a valiant person, and keeps in reserve
for her all that which she does not enjoy here.
Let her not therefore be discotu-aged, nor omit
her prayer, or neglect to do what all the rest do ;
for sometimes our Lord comes very late, and pays
one as well and as much together, as He has been
giving to others during many years. I was more
than fourteen years, during which I could never
use even meditation, unless joined with reading.
There will be many persons of this kind, and
others also, who although they make use of read-
ing, yet cannot practise meditation, but only pray
vocally, because that is a little hinderance to them.
There are imaginations so volatile, that they
cannot remain on one thing, but are always
uneasy; and this to such a degree, that should
they strive to keep their thoughts on God, they
run into a thousand absurdities, scruples, and
doubts.

I know a very old person, who has led an
exceedingly good life, (God grant mine may be
like hers), and has been given to penance, and is
moreover a great servant of God, having spent
many hours and years in vocal prayer, but mental
she could not use : the most she could do, was to
continue a short time in her vocal prayers. There
are many other persons of this kind, who if they
have humility, will not I believe be anything

THE WAY OF PERFECTION. 81

worse in the end ; but they will share equally with
those who enjoy many consolations^ and they will
have even more security in som* respect, because
we know not whether these consolations be from
God or from the devil ; if they come not from God,
there is more danger, because what the devil
strives at most here, is to excite them to pride ;
but if they be from God, there is no reason to
fear, because they carry humihty along with them,
as I have shown at some length in another book.*
Those others who receive no consolations pro-
ceed with humility, fearing lest it might be
through their own fault, being always anxious to go
forward : they do not see others weep, but except
they do the same, they imagine they are far
belund in the service of God, and yet they are
perhaps much more forward, since all heads are
not perfect, though they be good. There is always
more security in humility, mortification, abne-
gation and other virtues ; there is no reason to fear
or doubt ; you will not fail to attain perfection, as
well as become great contemplatives. Martha
was a saint, though she is not said to be a con-
templative. Now, what do you desire more, than
to be able to resemble this Blessed woman, who
deserved so often to entertain Christ our Lord in
her House ? Had she been like Blessed Magdalen
— always absorpt — ^there would have been no one
to provide food for the Divine Guest. Imagine
then that this community is the House of St.
Martha, which must have something of every-
thing ; and let not those who have been led along
the " active way^^ envy those who are engulfed
in contemplation, since they know our Lord will
undertake their defence, though He may be for

* In her Lifoi now translated into English. — (Dolman.)

a

82 THE WAY OF PERFECTION.

the most part silent^ in order to make them
careful both of themselves and of all things. Let
them remember, there must be some to dress His
meat, and let them account themselves happy to
serve with Martha. Let them remember, that
true humihty chiefly consists in being very ready
to be contented with whatever our Lord shall be
pleased to do with them; and let them always
consider themselves unworthy to be called His
servants.

If then to make use of contemplation, mental
and vocal prayer; attending the sick, serving in
the house, and working even in the meanest
offices, — ^if all this be not waiting ont his Guest,
who comes to stay, and to eat, and to refresh
Himself with us, is it not important for us to
serve Him in one way, rather than in another ?

I do not say, however, that it is in your power
to arrive at contemplation, but that you should
use all your exertions to attain it ; for this does
not consist in your choice, but in our Lord^s : and
if after many years^ trial. He should wish each
one to serve in her particular office, will it not be
a pretty kind of humihty to desire to make your
own choice?* Let the master of the house do
what he pleases; He is wise and powerful; He
understands what is best for you, and best for
himself also. Be assured, that if you do what
hes in you, and dispose yourselves for contempla-
tion with the perfection mentioned before, even
should he not bestow it upon you (though I be-
heve He will not fail to give it to you, if you
have true mortification and himiility), be assured

* " Gentfl humildad seri querer vosotras eacoger," &c. D'Au-
dilly thus translates the words : " Le serait ce pas une plaisante
humility que de youloir passer k un autre ?"

THE WAY OF PERFECTION. 88

that he reserves this favour for you, to give it to
you altogether in heaven : and as I have said else-
where, He intends to lead you on like valiant
persons, giving you in this world a cross to carry,
just as His Majesty carried one. And what
stronger proof of friendship can we have, than
to choose for you what he chose for Himself?
Perhaps you would not have so great a reward in
contemplation. These are His judgments, and
we must not dive into them. It is a great
blessing that we are not at liberty to do this ; for
thinking there would be more repose in contem-
plation, we should all be great contemplatives.
O ! immense gain, not to desire any gain by your
own choice, through fear of some loss ! God never
allows any one, who is truly mortified, to sustain
any loss, except it be for his greater gain.

CHAPTER XVIII.

THE SAME SUBJECT IS CONTINUED, IN WHICH THE SAINT SHOWS
HOW MUCH GREATER ARE THE SUFFERINGS OF THE CONTEMPLA-
TIVE, THAN OF THE ACTIVE LIFE.

I SAY then, daughters, to those amongst you
whom God does not lead in this way, that as far
as I have seen and understood from those who
walk in it, they do not carry a hghter cross than
you do ; and that you would be surprised at the
ways and manner whereby God afflicts them. I
am acquainted both with the one and the other,
and understand clearly that the afflictions which
God gives to contemplative souls are intolerable,
and of such a character, that unless He gave them
these caresses, they could not be endured. And

G 2

84 THB WAY OF PERFECTION.

it is evident (since it is true), that those whonl
God loves^ He leads along the road of afflictions :
and the more He loves them^ the greater are the
afflictions. I cannot believe that He abhors con-
templative souls, because with His own mouth
He commends them, and considers them His
friends. It is foolish, therefore, to imagine that
He admits into friendship with Him persons
who live dehcately and without troubles : nay, I
am very confident that Grod sends them greater
crosses. And as he leads them through such a
rough and uneven way, that sometimes they think
they are lost, and must begin the journey again,
so His Majesty thinks it necessary to give them
some refreshment — not water, but wine — that so
being inebriated with this heavenly wine, they
may not consider what they suffer, but may be
able to endure it.

Hence it is that I see few contemplatives who
are not courageous, and resolved to suffer ; for, if
they be weak, the first thing our Lord does is to
infuse courage into them, and make them not
fear afflictions. I believe that those of the active
life, when they see how they are caxessed for a
little while, think there is nothing else but those
consolations: but I tell you, that perhaps you
could not endure for one day what they do. Thus,
as our Lord knows what all are fit for. He gives
every one their employment, as He sees it is most
expedient for their souls, His own glory, and the
good of their neighbour. And since this does not
depend upon your having disposed yourselves, be
not afraid lest you should lose your labour.

Consider what I say — that we must all aim at
this object, since we are here for no other purpose ;
and that not for one or two years only; no, nor

THE WAY OF PERFECTION. 85

for ten, lest we may seem to act like cowards.
It is well if our Lord sees not that we are in
faulty like soldiers, who, though they may have
been long in the service, must always be ready
to perform whatever the captain may command
them, or to take whatever post he gives them,
since he will pay them very handsomely^ But
how much better pay will (mr King give, than
any one here on earth! Now, as the captain,
when he sees his men present, and thoroughly
knows what his men are fit for, distributes their
posts according to their abilities : so, my sisters,
apply yourselves to mental prayer; and whoever
cannot do this, let them use vocal prayer, reading,
and colloquies with God ; as I shall explain here-
after, let them not leave their hours of prayer
(because they know not when the Bridegroom
may come), lest they share the same fate as the
fooRsh virgins. Perhaps He will send them more
trouble, under the appearance of consolation :
but if He give it not, let such know they are unfit
for it, that the other course is best for them.
Here we have an opportunity of meriting by
humility and believing sincerely — ^that they are
not even fit for that which they do ; yet they go
cheerfully serving Him in what is commanded
them, as I have said. And if this humiUty be
sincere, blessed is she who is such a servant in
the active life, for she will complain of no one but
herself : let her leave others to their war in which
they are engaged, and this is no trifling one.
For though the ensign does not fight in the
battle, yet he is not therefore exempt from being
in great danger, and must needs suffer more in
his interior than all the rest, because, as he car-
ries the colours, he cannot defend himself, nor let

86 THE WAY OP PERFECTION.

them go out of his hands^ though the enemy
should cut him to pieces. And so contemplatives
are to cany erect the standard of humihty, and
bear all the blows the enemy gives, and to return
none, because their duty is to suflFer Hke Christ,
and to carry the cross on high, nor let it go out
of their hands on account of any dangers what-
ever; neither must they show any weariness in
suflFering ; for this purpose it is that they are ad-
vanced to so honourable a post.

Let them consider what they do, for if the en-
sign should desert his colours, the battle is lost ;
and so, I beheve there is great hurt done to those
others who are not so advanced (in perfection), if
they see that those whom they already consider to
be captains and favourites of God, do not act in
their works conformably to the post they hold.
The common soldiers act as well as they can, and
sometimes move from one place to another, when
they see themselves in greater danger : no one
takes notice of this, nor is any one discouraged
thereby : but the ensigns draw all eyes upon
them, and cannot stir without being observed.
The post is good and very honourable, and the
king does a favour to him, on whom he bestows
it : hence their obligation is so much the greater,
in order to discharge properly the duties of their
office.

Thus, sisters, we neither know nor understand
what we ask; let our Lord, therefore, do what
He pleases, for He knows us better than we do
ourselves ; and it is humiUty to be content with
what is given us, for it seems there are some who,
in justice, wish to ask favours of God ! A pretty
kind of humiUty this ! The searcher of all men
does well, then (in my opinion), by seldom

THB WAY OF PERFECTION. 87

granting favours to such persons: He plainly
sees they are unworthy to drink of His chalice.

To know then, daughters, whether you have
made any progress, you must judge by this
mark, viz. — ^if every one considers herself the
most wicked among you all ; and if it appear by
her actions that she thinks so, for the good and
advantage of the rest ; but not if she have more
caresses in prayer — more raptures and visions,
and favours of this kind, which God may bestow
upon her. These we must hope for in the other
world, in order to understand their value. This
other is current money — a revenue which fails
not — an estate in perpetuity, and not an annuity
which ceases (for the other goes and comes). I
allude to the great virtue of humility, mortifica-
tion, and entire obedience, by not acting in the
least point against the commands of the Superior,
knowing for certain that God commands you,
since the Superior holds His place.

Obedience is that virtue, on which I should
enter more at large : but because I believe if nuns
are wanting in this point, they are no nims at all,
I say nothing about it ; for I speak to nuns (and
I think to good ones — at least they desire to be
such) ; and hence, in a matter so important, and
so well understood, I add but one word, lest it
be forgotten. I say, then, that whoever is under
obedience by vow, and fails therein, not using
every exertion to observe her vow with the utmost
perfection, I cannot understand why she remains
in the monastery. I can assure her at least, that
as long as she remains here, she will never become
a contemplative, nor even a good nun in the
active life. This I consider certain ; and though
she may not be a person who is obliged thereto.

88 THE WAT OF PERFECTION*

yet if she desire or intend to arrire at contempla-
tion^ it will be necessary for her (in order to pro-
ceed more securely) to submit her own wiU, with
full determination^ to a confessor who is himself a
contemplative. It is well known^ that in this
way she may advance more in a year, than without
it in many ; but because it does not concern you
much, I need not say more about it.

I conclude, that these are the virtues which I
desire you, my daughters, should possess, or en-
deavour to procure, and devoutly envy the pos-
sessors of them. As for other devotions, be not
solicitous, or troubled at your not having them ;
they are uncertain things. It may be that in
others they come from God; yet in you, His
Majesty may permit them to be an illusion of the
de\il, and that he may deceive you as he has done
others. Why do you desire to serve God in a
doubtful way, when you have so many secure
ways whereby to serve Him. I have dwelt so
much on this point, because I know it is neces-
sary, since our nature is weak: and those His
Majesty will strengthen, on whom He wishes to
bestow contemplation. As to those on whom He
does not bestow it, I am glad I have given them
directions, whence the contemplatives also may
have a means of humbling themselves. May our
Lord, by His goodness, give us Hght to follow His
will in everything, and we shall have no cause to
fear.

THE WAY OF PERFECTION. 89

CHAPTER XIX.

OK THB KINI) or PRATIEB TROSB PERSONS SHOULD VBB WHO
CANNOT DISCOURSE WITH THEIB UNDEBSTANDINO.

It is 80 many days since I wrote the preceding
discourse, not having an opportunity of resuming
it, that unless I read it over again, I know not
what I said : but not to lose any time, what I
have said must remain written, without order or
connection. For solid understandings and souls
that are already well trained, and which can con-
tinue still within themselves, there are so many
excellent books written, and by such eminent per-
sons, that it would be an error in you to pay any
attention to what I say with regard to prayer.
As I have said, you have these books, wherein the
mysteries of our Lord's life are arranged ac-
cording to the days of the week : you have like-
wise meditations on the last Day, on hell, on our
own nothingness, and how much we owe to God,
with excellent instructions in order, respecting the
beginning and end of prayer. Whoever is able,
and is accustomed to practise this kind of prayer,
has no need of anything being said to him, for by
so good a way God will bring him to a port* of
light, and the end will correspond with such good
beginnings. And all those who can go along such
a road, enjoy rest and security, for when the un-
derstanding is once restrained, we go on with
ease. But that which I desire to treat of, is to lay
down some remedy, if it please God that I speak
to the purpose ; if not, that you at least may un-
derstand there are many souls who pass through

* "El SeAor le sacar^ & puerto de luz."

90 THE WAY OF PERFECTION.

this affliction, and, therefore, if any of you be in
the like distress, do not torment yourselves.

There are some souls so disorderly, like un-
broken horses, that no one can stop them; but
they run here and there — always restless : such is
either their nature, or God permits it. I pity
them much, since it seems to me they are like
persons extremely thirsty, who see water a great
distance oflF, and when they wish to go there, they
meet with others who oppose their journey, both
in the beginning, and in the mid-way, and at the
end. And so it happens, that after they have
overcome the first ranks with very great labour,
they are left to subdue the second, and thus they
would rather die with thirst, than drink water
which is to cost them so dear. They want
strength, and so their courage fails; and though
some have courage for conquering the second
kind of enemies, the third quite disheartens them;
and perhaps they were not two steps oflF from the
" Fountain of Living Water,^^ of which our Lord
spoke to the Samaritan woman, " of which who-
ever drinks, shall not thirst.^^ And with how
much reason and truth (since the words were
spoken by the mouth of Truth itself), shall
such an one never thirst after anything in this
life, though with regard to the things of the other
life, this thirst is greatly increased, far beyond
what we can imagine respecting our natural thirst.
But with what a thirst is this thirst desired ! for
the soul understands its great value, and it is also
a very painful thirst that afflicts us, and yet it
brings with it a satisfaction, whereby our other
thirst is cooled : hence it is a thirst which only
extinguishes a thirst for earthly things : it aflfects
us also in such a way, that when God satisfies it.

THE WAY OP PERFECTION. 91

one of the greatest favours He can do the soul, is
to leave her in this necessity, and she always has
a greater desire to drink again of this water.
• Water has three properties (as far as I can now
remember), which wiU illustrate my meaning; it
may also have many other properties. The first
property is, that it cools, so that however hot we
may be, when we take water, our heat goes away ;
and if there be a great fire, water puts it out,
except wildfire, for then it bums the more. O
my God! what wonders there are in this fire,
which bums the more when water is poured on it,
since it is a strong and mighty fire, and is not
subject to the other elements ! Though water is
the opposite element to it, yet this does not extin-
guish, but rather increases it the more ! If I
understood philosophy, I could explain this phe-
nomenon, because knowing the properties of
things, I should be able to express my meaning
better ; but now I amuse myself in speaking of it,
and I know not how to speak about the matter,
and perhaps cannot even understand it. When
God shall bring you, sisters, to drink of this
water, you will delight in it (as those know who
now drink of it), and you will understand how the
true love of God is master of all the elements of
the world, if it be in its strength and entirely free
from all earthly things, and soar above them all.
And as water comes from the earth, fear not that
it will quench this fire of the love of God : it is not
under its jurisdiction ; and though they are con-
trary to each other, this love is now absolute
master; it is not subject to the water; and so,
sisters, wonder not that I have said so much in
this book ; for I wish you to obtain this Hberty.
Is it not an excellent thing, that a poor nun of

92 THE WAY OF PERFECTION.

St. Joseph's may obtain dominion over the whole
earth and the elements ? And what wonder that
the saints do with them what they please^ by the
help of God ? Fire and water obeyed St. Martin ;
the fowls and fishes obeyed St. Francis ; and so
with regard to other saints, who it clearly appears
were such absolute lords of all earthly things^
because they laboured so well to undervalue them,
and so truly subjected themselves with all their
strength to the Lord of the universe. Hence, as
I have said, the water which rises from the earth
has no power against this fire, the flames of which
are very high, and it derives not its origin &om
so mean a thing as earth. There are other fires,
arising from a small love of God, which any event
will extinguish ; but not this fire ; even though a
whole sea of temptations should break in, yet it
will not make this fire leave off burning ; rather
will the fire become master of them. If it be
water that comes down from heaven, much less
will this extinguish the fire; it even revives it
more than the other ; they are not contraries, but
have the same origin. Do not fear, lest one
element should destroy the other: one rather
helps the other to produce its effect ; for the*water
of true tears, such are those which come from
earnest prayer, is given by the King of heaven,
and helps to kindle and rather to make the fire
continue ; and the fire also helps to cool the water.
O my God ! how pleasant and how wonderftd, that
fire should cool and even congeal all earthly affec-
tions, when it is united with this hving water from
heaven : and this heaven is the source whence
come those tears mentioned above ; and these are
freely given to us, not obtained by our own in-
dustry. Thus I may indeed assure you, that this

THE WAY OF PERFECTION. 93

water will leave no love for the things of this
worlds so that the soul should be detained bj
them^ unless it be to kindle this fire^ if it can^
since it is natural for it not to be content with a
little space^ but if it could^ to inflame the whole
world.

The second property of water is, to cleanse dirty-
things. If we had no water to wash with, what
would become of the world ? You know how well
this ^' living water/' this celestial water, this pure
water cleanses — ^when it is not troubled, and when
it contains not any mud. And if we drink of it
only once, I am certain it leaves the soul pure,
and cleansed from all her faults. For, as I have
said, God permits no soul to drink of this water,
(since it does not depend on our will, this divine
imion being something very supernatural), except
to purify her and leave her clean, and free from the
mire and misery, wherein she was involved by her
offences ; for other consolations that come by the
intervening of the understanding, however much
they may effect, draw water which runs on the
ground; they do not drink it at the fountain-
head : hence, as the water always meets with some
dirt in its c<;ur8e, this prevents it from being pore
and clean. I do not call this prayer (which goes,
as I have said, discoursing with the understand-
ing), ^^ living water;'' according to my judg-
ment I say, that however zealously we may desire
to labour, our soul always contracts some im-
purity in spite of our will, and this body and vile
nature of ours contribute much thereto. I will
explain my meaning a little more. We are per-
haps meditating on the character of the world,
and how all things come to an end, so as to be
excited to despise them; then^ almost without our

94 THE WAY OP PERFECTION.

perceiving it, we find our thoughts engaged on
things which we love ; and though we desire to be
free from them, we are distracted a little by
thinking what this world has been; what it will
be; what we did, and what we shall do. And
sometimes, by thinking on what will be of help to
us, in order to free us from such thoughts, we
fall into new dangers. I do not wish that this
meditation should be omitted ; but we must fear,
and not grow careless. Here,* our Lord Himself
takes this care upon Him, for He does ^ot wish
us to trust in ourselves: He values our soul so
much, that He will not allow her to engage in
things which may be injurious to her, during the
time when He wishes to favour her : He imme-
diately places her near Himself, and in an instant
shows her more truths and gives her a clearer
knowledge of what all things are than we can
attain in this life during many years. Our sight
is not free ; the dust blinds us as we walk along ;
here our Lord brings us to our joumey^s end,
without our knowing how» -

The third property of water is, that it^tisfies
and quenches the thirst ; for it seems to me, that
thirst implies the desire of a something which we
stand much in need of, and which, if it cannot
possibly be obtained, kills us. A strange thing,
which, if we want, kills us ; and if taken to excess,
also destroys life ; just as we see many who die
through sufibcation. O my Lord ! who can be so
happy as he who finds himself so engulfed in
this " living water," as to end his life therein ?
But cannot this be efiected ? Yes ! indeed, for
the love and desire of God may grow to such
a height, that nature cannot endure it : and some

* That iS; in the prayer of union.

THE WAY OF PERFECTION. 95

persons there have been, who have died thus. I
know one* on whom this " living water '^ was
poured so abundantly, that had not God come to
her assistance, her raptures would almost have
taken her senses away; I say, ^^ would almost
have taken her senses away,'' because therein the
soul does not work. It seems even that the soul,
suffocated by not being able to endure the world,
revives in God ; and His Majesty now enables her
to enjoy that, which if she remained in herself she
could not, without losing her life. But here we
must remember, that since there cannot be any-
thing imperfect in our Supreme God, all that He
gives is for (mr good; and therefore, however
abundant this water may be, there is no excess ;
for no superfluity can be found in anything
belonging to God ; since if He bestows much. He
disposes the soul (as I said), and makes her
capable of drinking much, just as a glass-maker,
who makes his glasses in whatever way he sees
necessary for containing a certain quantity.
Merely desiring this water is never without some
defect, as such a desire comes from ourselves : if
it should have anything good, it is through our
Lord's assistance therein.

But so indiscreet are we, that because it is a
sweet and delightfal pain, we think we can never
be satisfied with it : we desire it without measure,
and as much as we can, we increase this desire,
and so it sometimes kills us. Blessed is such a
death ! And yet perhaps by living, such a person
may help many others to die with the desire of
such a death. And this I believe the devil does,
because he knows the loss he will receive, if such
an one lives ; and so he tempts us here to indis-

* The Saint, no doubt, alludes to herself. .

96 THE WAY OF PERFECTION.

creet penances^ which destroy our healthy and so
he gains much.

I say then that whoever has this violent thirsty
should be very careful^ for let him be assured he
will meet with this temptation; and though he
may not die of thirsty he will lose his healthy and
show it by exterior signs^ even against his will^
which by all means are to be avoided. Sometimes
our diligence will^avail but little, since we cannot
conceal all that we desire. But let us be careful,
when these great impetuosities come for increasing
this desire, not to add to it ; but with sweetness
cut off the thread by some other consideration,*
for it may be that at times our nature will effect
as much as love, for there are some persons who
very vehemently desire anything, even though it
should be bad. These, I think, are not so morti-
fied as they ought to be, for mortification is useful
in everything. It seems foolish to prevent so good
an action, but it is not so ; for I do not say this
desire should be destroyed, but only checked; and
this, perhaps, may be done by another desire, just
as meritorious. I will use an example, to make
myself understood.

Some one (let us suppose) has a strong desire of
seeing himself immediately with God, and of being
freed from this prison of the body, as St. Paul had.
Now a pain for such an object, and which in itself
is very delightful, will require no small mortifica-
tion to moderate it ; and this cannot be done en-
tirely. But when one sees that it overcomes him in
such a way, as almost to take away the judgment,
as I saw one not long since, who though impetuous
by nature, was still so accustomed to break his own

* ** Sino con stLavidad cortar el h^lo con otra conddera-
cion," &c.

THE WAT OP PERFECTION. 97

will, that I thouglit lie had quite lost it ; yet, by
what was seen in other things, I saw this person
for a time almost mad with the great pain and
violence he used to disguise this passion ; then in
such a strong case, though it were the Spirit
of God, I consider it humility to fear; for we
must not think we have so much true love, which
places us in such great difficulties. I say then, I
shall not think it wrong for a person to change
her desire, if she can (though perhaps she cannot
at all times) ; for she thinks that by living, she
may serve God more; and by serving God more,
may merit to be able to enjoy Him the more ; yet
let her fear for having hitherto served Him so
little. These are consolations fit for so great an
affliction, and thus she may lessen her pain and
gain much, since in order to serve our Lord, she is
willing to suffer here, and live with her cross. It
is like consoling one who is in great affliction, or
excessive torment, by bidding him have patience
and resign himself into the hands of God, and
let Him accomplish His will in me, since this
resignation of ourselves is in all things the most
secure course.

But what if the devil should, in some way, con-
tribute to so vehement a desire ? This is possi-
ble ; as I think Cassian relates concerning a her-
mit who led a very austere life, and who was per-
suaded by the devil to cast himself into a well, in
order to behold God the sooner. I am confident
this man did not live with true humiUty, ;ior even
a good life, for our Lord is faithful, and His
Majesty would never have suffered him to be
blinded in so manifest a case ; but it is clear, that
if the desire had been from God, it would not
have hurt him, for it brings with it light, and dis-

H

98 THE WAY OP PERFECTION.

cretion, and moderation (this is evident) ; but the
sworn enemy of ours, whichever way he goes,
seeks mischief : since then he is not idle, let us
not be negligent. This is important for many
things, as for shortening the time of prayer, how-
ever delightful it may be, when the corporal
strength begins to fail, or it hurts our head : in
everything discretion is necessary. For what pur-
pose do you think, my daughters, have I endea-
voured to explain the end, and show the reward
before the battle, by telling you the advantages
we may derive from drinking of this celestial
fountain, and this living water ? I have done so,
in order that you may not complain of the pains
and opposition which are to be found in the way,
and that you may go on with courage, and not be
weary ; for (as I have said) it may be, that after
you have arrived at the well, all you may want
will be to stoop down and drink at this fountain ;
and still you may leave all things and lose this
advantage, imagining that you have not strength
to reach it, and that you are not fit for it. Con-
sider, how our Lord invites all; He being truth
itself, there is no reason to doubt. Were not this
banquet open to all, our Lord would not cajl us
all ; and though He did. He would not say, " I
will give you to drink.^' He might say, ^^ Come
to me, all you that labour, and are burdened, and
I will refresh you;'^ or,^^If any man thirst, let
him come to me and drink.^^ But as He speaks
to all without this condition, I consider it certain
that all those who do not loiter by the way shall
not want this living water. May our Lord, who
has promised it, give us in His mercy grace to
seek it, as it should be sought.

k

THE WAY OF PERFECTION. 99

CHAPTER XX.

8H0WB HOW WE NEVEB WANT CONSOLATION IN PRATER,
AND SHE ADVIBES THE SISTERS TO LET THEIR DISCOURSES
ALWAYS BE ON THIS SUBJECT.

It seems that in the preceding chapter I con-
tradict what I had said before ; for in comforting
those who do not arrive so far as perfect contem-
plation^ I told them there were diflFerent ways
whereby to approach to God, as He had many
mansions for us in heaven.

The same thing I now repeat again, for as His
Majesty knows our weakness, He has so provided
for us in His goodness ; yet He did not say that
some should come by this way,* and others by
another. But His mercy was so great, that He
has forbidden no one at all to strive and come to
drink at this fountain of life. May He be blessed
for ever, for with how great reason might He have
forbidden me. Now, since He did not command
me to desist, when I began, but even caused me
to be plunged into the depths thereof, I dare cer-
tainly say. He forbids no one, but rather calls us
publicly and aloud ; though being so very good.
He does not force us, but gives in many ways
drink to those who will follow Him, that so no
one may go away disconsolate, or die through
thirst. From this rich spring come rivers ; some
great, some small ones, and sometimes little pools
for children ; this is sufficient for them, since they
would be frightened, if they beheld a great body
of water ; these are persons who are yet only in
their rudiments.

* That is, drinking of this Living Water.

h2

100 THE WAY OF PEEPECTION.

Do not fear then, sisters, you will die of thirst
In this way the water of consolation will never be
wanting — in such a way, I mean, as cannot be
endured; and since this is the truth, take my
advice, and do not loiter on the way, but fight
like resolute souls till you die in asserting your
right ; you are here for no other purpose but to
fight. And if you always continue thus firmly
resolved rather to die than desist from advancing
to the end of the journey, though God should
suflfer you to endure some thirst in this life ; yet
in the other, which is eternal. He will make you
drink thereof abundantly, and that without fear
of ever wanting it. May God grant we may not
be wanting to Him. Amen.

Now, in order to enter upon this way which I
have mentioned before, so as not to turn aside in
the beginning, let us speak a little as to the man-
ner how this journey is to be commenced ; this is
of the greatest consequence. I say everything
depends upon it. I do not mean that whoever
has not the resolution which I shall mention
hereafter, should neglect to begin, because our
Lord will go on perfecting him; and when he
makes but one step forwards, it has so great a
virtue with it, that he must not fear losing it, or
despair of his being very well rewarded. It is, as
we may say, like one who has a rosary, to which
indulgences are annexed, so that if it be used once,
he gains something, and the more the oftener :
but if he never make use of it, and only keep it in
a chest, it would be better if it had no indulgences
attached. Hence, though afterwards one should
not go along the same way, the little progress he
has made therein will give him light to proceed
well in other ways ; and the further he goes, the

THE WAT OP PERPECTION. 101

more light he has. In a word^ let him be assured
fiiat the fact of his having begun will not pre-
judice him in anything^ though he should after-
wards forsake it, because good can never do harm.
Therefore, daughters, with regard to all persons
with whom you may converse, if you are in any
way friendly with them, endeavour to remove
from such the fear of their commencing so excel-
lent a thing. And I beseech you, for the love of
God, that you always direct your conversation
for the good of those with whom you converse,
since your prayers should be for the welfare of
souls: and this you should always beg of our
Lord. It would look bad, sisters, not to endea-
vour to accomplish this object by all means in our
power. If you wish to be kind relations, this
is true friendship ; or to be good friends, you can
show it in no other way but this. Let truth
enter into your hearts by meditation, and you will
plainly perceive what love we are bound to have
for our neighbour.

This is not now the time, sisters, for children's
play,* (for these worldly fHendships seem to be
nothing else, though they may be good) ; nor let
there be heard amongst you any such words as
these, " Do you love me ?" or, " Do you not love
me?'' Such language must not be addressed
either to friends or to any one else, except for
some important object, or for the good of some
soul; for it may happen, that in order to get your
relation, or brother, or such like person, to hear a
truth and receive it, it will be necessary to dispose
them by using such words, and such proofs of
love, which are always pleasing to sensuality : it
may be that they will be more affected " with one

* *' No 68 ja tiempo, Hermanas, de huego de Nifloe," kc.

\

102 THE WAY OP PERFECTION.

kind word/' as they term it ; and thereby they may
dispose themselves better than by many words
spoken about God, that so afterwards they may
relish these the better. Hence, while you act with
a design to benefit others, I do not forbid you to
use those words ; but if you do not use them for
this object, they can produce no good, but may do
harm without your perceiving it. They already
know that you are " Religious,^^ and that your
employment is about prayer ; therefore, never say
to yourselves, "I do not wish them to consider
me good/^ for the public benefit depends upon
what they see in you ; and it is the cause of great
evil, that persons who lie under such obligations
of speaking only on God (as nuns do), should in
such a case approve of any dissimulation in their
discourse, except it were for a greater good.

This is your employment and language ; who-
ever wishes to converse with you, let him learn it;
if not, be careful lest you learn his, for it will
prove a hell to you. If they consider you to be
cloumSy it matters little ; if hypocrites, still less.
Thereby you will gain this object, — ^viz. that none
will visit you but such as understand this lan-
guage ; for it is unhkely that one who does not
understand Arabic,^ should delight often to talk
with him who knows no other language. And
thus they will not weary or molest you, ifeince it
would be no small trouble to begin to speak a new
language, and to spend all your time in learning
it. You cannot understand so well as I do — ^who
have experience in this matter — ^the great mischief
it does a soul, which in learning one thing forgets
another. It is also a perpetual trouble, which you
must avoid by all means in your power, because

* '' Que no sabe Algarabiay" &c.

THB WAY OF PERFECTION. 103

tliat wliich is of great assistance to us^ in the way
we are beginning to speak about^ is peace and
tranquillity in the soul. If those who converse
with you wish to learn your language (since it is
not for you to teach it), you may tell them of the
riches that may be gained by learning it ; and be
not weary of this duty, but perform it with piety,
and love, and prayer, thereby to do them some
good, that so perceiving the great gain, they may
seek a master to instruct them; for that would
be a great favour which our Lord would bestow,
to excite any soul to seek after so great a good.
But in beginning to speak of this way, how many
things present themselves even to one who has
travelled along the road so badly as I have ! God
grant, sisters, that I may explain this duty to you,
better than I have observed it. Amen.

CHAPTER XXI.

HOW IMPORTANT IT IS TO BEGIN WITH A FIRM RESOLUTION TO
HAKE USE OF PRATER, AND NOT TO HEED THB DIPPIOULTIBS
THE DEVIL MAT REPRESENV.

Wonder not, daughters, at the multitude of
things which must be considered for commencing
this divine journey,* which is the royal road to
heaven. A great treasure is gained by travelling
along this road : in our opinion, that is not much
which costs much ; but the time will come when
you will understand what a mere nothing every-
thing is, for so great a price. Now, to return to
those who wish to travel along it, and not stop till
they arrive at the source of this water of life, to

* '' Este viaje dmno, que es camino real para el cielo.**

104 THE WAY OP PERFECTION.

drink of it and be filled ; I say that it is very im-
portant— ^it is everything to have a strong and
firm resolution, not to stop till we arrive at the
water, come what may, or whatever may be the
consequence, or whatever it may cost us. No
matter who complains, whether I reach there or
die on the way, or have not courage to endure the
troubles which I may meet with, or though the
world should sink under us; for we are often
told, " That there are dangers ; that such an one
was ruined thereby, and another was deceived;
and such an one fell who prayed often,'^ &c.
Others say, ^^ These things injure virtue ; this is
not fit for women, for they may fall into delu-
sions ; it is better they should spin ; they have no
need of such subtilties: a Pater and Ave are
sufficient for them" This I also say, sisters, aJid
how sufficient are they ! It is a very excellent
practice, always to ground your prayer upon the
prayers uttered by such a mouth as that of our
Lord. They have reason in this ; for were not
our weakness so very great, and our devotion so
tepid, we should have no need of any other collec-
tion of prayers, or any other books.

Since then, as I have said, I speak to souls who
cannot recollect themselves upon other mysteries
which seem to them too artificial; and some
minds are so subtile that nothing pleases them,
I have now thought it proper to lay down here
certain principles, means, and objects relating to
prayer, though I do not intend to dwell on high
subjects. Thus your books cannot be taken
away from you, for if you be studious and humble,
you need nothing more. I have always been
more aflfected and more recollected by the words
of the Gospels, than by books very correctly writ-

THE WAY OP PSRFBCTION. 105

ten. And especially, if the author were not well
approved of, I should take no pleasure in reading
the books.

Coming, then, to this Master of Wisdom, He
may, perhaps, give me some consideration that
may please you. I say not, I will give an expla-
nation of this divine prayer. I dare not presnme
to do so, for there are many explanations already
written. Yet if there were not, it would be im-
proper for me [to attempt the task.^] I will,
however, give you some considerations upon the
" Pater Noster,^^ our Lord's Prayer ; for, on ac-
count of the multiplicity of books, it seems that
we sometimes lose all devotion for that prayer;
and yet it is important we should not forget it.
It is quite clear, that when a master teaches any-
thflig, he conceives a love for his pupil, that so
what he teaches may delight him; it is also of
help in learning what is taught. And thus in
like manner wiU our Heavenly Father act towards
us; and take no notice of the fears men may
raise, and the dangers they may represent to you.
It is a curious thing that I should wish to travel
in a road, where there are so many robbers, and
be without any dangers, and at the same time
gain so great a treasure. The world then acts
kindly, in allowing you to enjoy such a treasure
in peace. But when any trifle connected with
their interest is at stake, they will interrupt their
sleep for nights together, and on that account
they will not let you rest, either in body or mind.
When, therefore, you are about to receive, or to
obtain by force, these treasures (according to
what our Lord says, " The violent alone shall bear
it away ") — ^keeping along the royal road, and this

* These -worde I have added, to make the sense clearer.

106 THE WAY OP PERFECTION.

is a safe way, along which our King walked, aa
well as all the saints and elect. I say, when you
do this, people represent many dangers to you,
and excite in you many fears. As to those who
wander out of the way, according to their plea-
sure, to obtain this treasure, what perils do they
not expose themselves to ? O my daughters !
they endure many more tnthout comparison ; and
they do not perceive them till they fall headlong
into real danger, where there is no one to lend
them a hand, and they entirely lose the water,
without drinking little or much, either at a puddle
or from the stream. Do you see, then, how im-
possible it is for them to travel along a way where
there are so many to contend with, without re-
ceiving a drop of the water ? It is certain, that
at the very best they will die of thirst ; for whe-
ther we will or no, my daughters, we all travel
towards this fountain, though by different ways.
Believe me, then, and let no one deceive you by
sho'vf ing you a way different from that of prayer. I
do not say now it should be mental or vocal, and that
all persons should use either the one or the other :
as regards yourselves, I say that you stand in need
both of the one and the other. This is the employ-
ment of " Religious :^' whoever shall tell you there
is danger in this, consider him a dangerous per-
son, and avoid him ; but do not forget this advice,
for perhaps you may stand in need of it. It will,
indeed, be dangerous for you not to possess humi-
lity, and the other virtues ; but Grod never per-
mits the way of prayer to be a way of danger ; for
the devil seems to have invented the art of ex-
citing these fears, and hereby he has shown him-
self crafty in making some fall, who were addicted
to prayer. See the wonderful blindness of men.

THE WAY OF PERFECTION. 107

who do not consider the many thousands in the
world (as they say), who have fallen into heresy,
and other great evils, by not using prayer, or
knowing what it was ; and if among all these, the
devil, in order to accomplish his design the better,
has made very few of those to fall who practised
prayer, this has excited in some a great fear re-
specting such practice of virtue. Let those beware
who take to this refuge for protection, since they
fly from the good in order to escape the bad.
Never did I see such an evil invention : it seems
to be from the devil.

O my Lord! return and defend yourself: see
how men interpret your words to a different
meaning ; suffer not such weaknesses as these to
be in your servants. There is yet one great
advantage, sisters, that you will always find some
persons to assist you, because this property the
true servant of God has, to whom His Majesty has
given light to know the true way^ that so by these
very fears, his desire of not loitering on the road
may be increased. He sees clearly where the
de\^ intends to strike, and thus avoiding the
blow, he breaks his enemy^s head ; and this vexes
him more than all the pleasure afforded him by
others delights him. When, in the time of trouble,
the devil has sown his cockle, whereby he seems
to Isad all men after him, under the pretence of a
good zeal half-blinded, God raises some one up to
open their eyes ; and He bids them observe how
the devil has cast a mist before them, that they
might not see their way. O ! the greatness of God,
that sometimes only one man, or two, who seek
the truth, prevail more than many others together;
He again by little and little discovers to them the
true way, and gives them courage. If they say.

108 THE WAY OF PERFECTION.

there is danger, he endeavours to inform them
how good prayer is, if not by words, at least by
his works. If they say, it is not good to com-
municate often, he then rather receives the
oftener. Hence, if there be one or two who
follow what is best without fear, by their means
our Lord regains what was lost by little and
little.

Banish, then, sisters, these fears : in such cases
never pay any attention to the opinion of the
people ; consider, that these are not times, when
we should believe all persons, but only those whom
you see walk conformable to the Life of Christ.
Endeavour to keep a pure conscience, to have
a contempt for all the things of this world, and
firmly to believe whatever our holy Mother the
Church teaches, and you may then be assui%d
that you have taken a safe course. Cast away
these fears, as I have said, wherein you have
nothing to fear. If any one should terrify you,
show him in humility the way [you are walking
along;*] tell him you have a rule, which commands
you to pray without ceasing (and so indeed it
does), and that you must observe this rule. If
they say, " It means only vocal prayer,^' ask them
whether the understanding and the heart are to
attend to what you say ? If they answer, " They
are,'' (and these men can make no other reply),
then you see they acknowledge thereby, that you
are compelled to use mental prayer — ^yea, and
contemplation too, if God should bestow it on
you therein. May He be blessed for ever. Amen.

♦ These words are not in the original.

THE WAY OF PERFECTION. 109

CHAITER XXII.

KHB KXPIiAINH WHAT MKNTAL PRAYRR JH.

Know^ (laughters^ that with regard to our
prayer being mental or not^ the ditterence does
not consist in keeping the mouth shut ; for if while
uttering a prayer vocally, I do attentively consider
and perceive that I am speaking with (lod^ being
more intent on this thought than on the words
which I pronounce, then 1 use both mental nrayer
and vocal prayer together. Hut if they tell you,

?ou may be speaking with (lod when you recite the
*ater Noster, and yet be thinking of the world,
here I am silent. For if you would conduct
yourselves as ^ou ought to do, in speaking to so
great a Lord, it is proper you should consider to
whom you speak, and who you are, if you wish
to speaK with duo respect. For, how can you
a<ldress a king, and style him " your Majesty,''
or know the ceremonies which are used in speak-
ing to a grandee, unless you are well acquainted
with his dignity, and understand what yours is ?
He must receive honour according to his rank,
and as custom gives it ; and with this you should
be well acquainted, otherwise you will be sent
away as clowns, and gain nothing.

Isovr what is this ? 0 my Lord ! What is this ?
O my Sovereign I How can it be endured?
Thou, my God, art an Eternal King, for the
Kingdom which Thou hast is not a borrowed one.*

• " Pue« qu6 ON ento, Hoflor mlo ? Qu6 on onto, ml Emperador t
Como MO puedo HuflVir ? Uuy noin, UioM mlo, «lti fin, que no en
roino proHtado el que teuoiv."

110 THE WAY OF PERFECTION.

I feel especial delight almost every time I hear
it said in the Creed — " that your Kingdom
hath no end." I praise You, O Lord, and bless
You for ever. Never allow any one, O Lord ! who
speaks of you, to do so only with his Ups. What
is this. Christians? Do you say, you need not
mentalj prayer? Do you understand yourselves?
I certainly think you do not, and therefore you
would have us all mistaken with you : and neither
do you know what mental prayer is, nor how
vocal prayer is to be used, nor what contempla-
tion is ; for, did you understand it, you would not
condemn on one hand, what you praise on the
other.

When I think of it, I must always join mental
with vocal prayer, and therefore be not fright-
ened, daughters, for I know whither these mat-
ters tend, since I have endured some trouble on
this account; hence I wish no one to disturb
you, because to walk along this way in fear is
very injurious. It is very important to know that
you walk along very securely; for if you tell a
traveller he is straying from the right way, and
has lost the road, he tmns jfrom one side to the
other ; and he is wearied with all the trouble he
has taken in seeking the right way; thus he
wastes his time, and he only reaches his destina-
tion the later. Who can say it is wrong, if any
one, beginmng to recite the Hours or the Rosary,
should first consider with whom he is about to
speak, and who he is himself that speaks, in order
that he may see how he is to conduct himself?
Now, I tell you, sisters, that if you properly dis-
charge the great obligation incumbent on you,
for understanding these two points well, before
you begin your vocal prayer, you would spend a

THE WAY OF PERFECTION. Ill

good portion of time in 'mental prayer. We
should not speak to a prince in the same unpre-
pared manner as we should to a peasant^ or poor
persoDs like ourselves; there all is taken in good
part^ as if we were speaking one to another. It
is proper^ that though the King be gracious and
.humble^ we should not be rude or immannerly :
^md though He knows that I am so rude as not to
understand how to speak to Him^ yet He refuses
not to hear me^ nor does He deny me access to
Him^ nor do His guards repulse me^ since the
angels who attend Him know well the mind of
their Sovereign, who is the more pleased with this
rusticity of an humble shepherd, seeing that if he
knew better he would speak better than if he
used the language, however elegant, but not
accompanied with humility, of the most able
scholars.^ It is at least requisite, in order to
testify our gratitude for the unpleasantness he
endures, by permitting such a person as I am to
be so near Him, that we should endeavour to
imderstand His purity, and who He is. It is
true, we soon discover Him by approaching to
Him, as we do the great ones of this world ; and
with regard to these, when once we are informed
who were their parents, what is their annual
income, what their title, we need no more to
know our duty ; for in this world, no account is
paid in general to the merit of the persons, but
their riches only are the cause of their being
honoured.

O! wretched world; my daughters, praise God
exceedingly for having enabled you to abandon so
base a place, where persons are not esteemed by
what they are inwardly possessed of, but by what

* This sentence is very difficult in the Spanish.

112 THE WAY OF PERFECTION.

their farmers and vassals are worth ; and hence^
when these things fail^ then the world refuses to
honour the individuals. What a pleasant con-
sideration^ to make you merry^ when you all meet
at recreation ! for it is a good source of amuse-
ment to consider^ how blindly worldlings spend
their days. O! my Emperor, Supreme Power,
Supreme Goodness, Wisdom itself, without begin-
ning, without end, without bounds to perfections,
which are infinite and incomprehensible, a bot-
tomless ocean of wonders, a Beauty including in
itself all beauties. Strength itself.* O my Gk>d !
would that I had here, at once, all the eloquence
of men, and wisdom also properly to understand
(as far as can be understood in this world, which
in reaUty is nothing) how to make known on this
occasion some of those many things which we
might consider for understanding, in some small
degree, how great is this our Lord, and our
Sovereign Good 1

Continue, then, to consider and understand
with whom you are going to speak, and with
whom you are speaking. In a thousand such
lives as ours are, we should never be able fully to
comprehend how this Lord deserves to be treated,
before whom the angels tremble : who commands
all things, can do all things, whose will is the
deed. It is proper then, my daughters, that we
should endeavour to delight ourselves in these
excellencies which our Spouse possesses, and that
we understand to whom we are married ; and also

***0 Emperador nuefltro, fumo Poder, luma Bondad, la nienna
Babiduria fdn principio, mn fin, tnn baber terminos en TuettnM
Perfecioneii, Hon infinitafi Kin poder<ie comprehender, un pi^Wo
iiin suelo de maravilla«, una hermom que tiene en m todai bfl
hermosuraf, la memna fortaleza l"

THE WAY OF PERFECTION. 113

what kind of life we are to lead. O my God I
since here in this life^ when a person is married^
she first knows with whom she is to live, and who
her husband is, and what he has; shall not we^
who are already contracted, think on our Spouse
before the nuptials, when He is to conduct us to
His house ? Since then those who are espoused
in the world are allowed to have such thoughts,
why should we be forbidden from endeavouring to
know who this person is, and who is his Father,
and what kind of a country that is to which he is
to conduct us, and what those good things are
which he promises to bestow upon us, what his
good qualities are, how I may best please him,
and in what 1 can delight him, and to study how
to make my will bend to His ? Now, if a lady
who is likely to make a good match is advised
(omitting other points) to consider well these
things, though her husband may be a very insig-
nificant man, are they, O my Spouse ! to esteem
You less in everything, while others are made so
much of? If men would not approve of such
conduct towards others, let them leave your
spouses to you, to spend their whole Uves with
you. It is true, when the husband is so jealous
that he does not wish his spouse to converse with
any other person, it would be very odd if she did
not endeavour to comply with his request ; it is
but reasonable she should do so^ since in him she
has all that her heart can desire. To understand
and practise these truths, my daughters, is mental
prayer. If you wish to understand this, and also
to pray vocally, you may do it. But do not
speak with God, and be thinking of other things^
for then you do not understand what '^ Mental

114 THE WAY OF PERFECTION.

prayer^^ is. I believe I have explained it suffi-
ciently. God grant we may learn to practise it.
Amen.

CHAPTER XXIII.

SHE SHOWS HOW NECESSABT IT IS FOR 0N£ WHO HAS ENTERED
UPON THE WAY OP PRAYER, NOT TO TURN BACK, ETC.

I WISH you then to remember, that much depends
on beginning with a strong resolution ; and this
for many reasons, that would occupy too much
time were 1 to enlarge upon them. I will tell
you, sisters, only two or three. The first is, that
as God has given us so much, and continues to
bestow favours upon us, it is proper that what we
resolve to give Him (viz. this " little care^^ of ours,
by which we think of Him, and this not without
interest, but with very great gains) should be
given with all our heart, and not as one who lends
a thing to recall it again. This, in my opinion, is
not giving ; for he to whom something is lent,
always seems displeased when it is taken away
again, especially if he stand in need of it, and
thought it was already his own. But if they be
friends, and if he who lent the thing is indebted
to the other for many favours bestowed, without
any return, he may justly think it meanness and
want of affection, not to consent to leave some-
thing with him, as a testimony of his gratitude.
What spouse is there, who on receiving from her
husband many valuable jewels, gives him not at
least a ring — not for the value of it, since all
things are now his, but for a proof that she will
be his till death ? Does this our Lord then de-

THE WAY OF PERFECTION. 115

serve less, when we mock Him by giving^ and
taking away afterwards^ the trifle we bestow on
Him ? If we spend so much time with others,
who will not thank us for it, let us give to our
Spouse that short space of time which we have
resolved to give Him; let us likewise give it to
Him, with our thoughts free and disengaged from
other things, and with a firm resolution of never
recalling it again, whatever crosses may happen
to us — whatever contradictions — whatever arid-
ities : but rather, let us think that time as not
our own, and remember it may with justice be
required of us, when we do not entirely give it to
Him. I say ^^ entirely/' that you may not im-
agine it would be resuming it again, were you to
spend a day, or a few days, upon some necessary
business, or on account of some indisposition.
Let your intention be firm, for our God is not
punctilious ;* He looks not at small things : thus
He will be sure to accept of you — since this is
giving Him something. The other way is accept-
able to one who is not liberal, but so mean that
he has no heart to give : it is a wonder he lends.
In a word, do something : for this our Lord takes
as payment. He does as we desire ; in taking our
accounts. He is not strict, but generous: how
great soever the debt may be, He considers it
nothing to forgive it, in order to gain us. He. is
so vigilant, that you need not fear He will leave
unrewarded even the lifting up of your eyes to
think of Him.

A second reason is, because the devil has not so
much power to tempt us ; he is extremely afraid
of resolute souls, for he knows by experience that
these do him great mischief; and whatever he in-

* " Que no es delicado mi Dios."

I 2

116 THE WAY OF PERFECTION.

vents to hurt them turns to their benefit and that
of others, and so he comes oflF with loss. Still,
we must not be careless or trust in this, because
we deal with perfidious traitors, who, though they
dare not so boldly attack persons who are pre-
pared for them (they themselves being extremely
cowardly) ; yet if they see any negligence, may
do great harm. But if they see one fickle, and
not strengthened in virtue, and earnestly resolved
to persevere, they will not leave him day or night,
but will suggest fears and inconveniences without
end. This I know very well by experience, and
therefore am I able to speak thus on the subject ;
and I add, that few understand the great impor-
tance of it.

A third reason is, that a resolute soul fights
with greater courage, knowing that, come what
may, he must not turn back. It is just like one
engaged in battle, who, knowing that if he be
conquered, he must expect no quarter ; and if he
fall not in the battle, he must die afterwards,
fights with greater resolution, and intends to sell
his life dearly (as they say), and does not fear the
blows so much, because he remembers how impor-
tant victory is, that his life depends upon it. It
is also necessary to begin with a hope, that if
we do not allow ourselves to be overcome, we
shall succeed in our design ; this at least is cer-
tain, that however little the gain may be, we shall
come ofl^ very rich. Fear not that our Lord will
sufifer you to die of thirst, for He it is who invites
us to drink at His fountain. This I have already
mentioned, and I wish to repeat it often, because
it tends greatly to frighten those who do not as
yet know by experience the goodness of God,
though by faith they know it. But it is a great

THE WAY OF PERFECTION. 117

blessing to have experienced the friendship and
caresses which He bestows on those who walk
along this way, and how He defrays, as it were,
all their expenses. And as for those who have
not experienced this, I do not wonder at their
desiring some security, that they will receive
interest for what they give. Now you'^know
there is a hundred for one, even in this life, and
that our Lord has said, "Ask, and you shall
receive.^^ If you do not believe His Majesty,
who assures us of this in several parts of the
Gospel, then, sisters, it is no use my trying to
persuade you of it. Yet if any doubt what I say,
be assured that little is lost in trying it : for this
way has this advantage, that more is given than
is asked, or can be desired. I know this is
certain; and I can bring forward as witnesses
those amongst you, who, through God^s goodness,
have experienced it.

CHAPTER XXIV.

SHE SHOWS HOW VOCAL PRAYER IS TO BE USED WITH PERFEC-
TION, AND HOW MENTAL PRAYER IS CONNECTED WITH IT.

Let us now speak to those souls, which (as I
have said) cannot recollect themselves, nor fix
their understandings on mental prayer, or use any
meditation. I do not wish to mention here these
two names, for I know there are many persons
who seem frightened at the mere name of mental
prayer, or contemplation : and such an one may
come to this house, since (as I have said) all do
not go along the same way. The advice which I

118 THE WAY OF PERFECTION.

now wish to give you (and I might say teach you,
for it is lawftil, being a mother in the office I hold
as Prioress), is to teach you how to pray vocally,
since it is proper you should understand what you
say, and because it may happen, that those who
cannot meditate on God, may likewise be tired
with long prayers, I do not wish to interfere with
those, but only to speak of that which (as we are
Christians) we are all obliged to repeat, viz., the
^^ Our Father, and the Hail Mary ; ^' because
people should not say of us, that we speak and
understand not, unless we think it enough to go
by custom, and imagine it is quite sufficient
merely to pronounce the words. Whether it is
sufficient or no, I do not now inquire : let the
learned decide. That which I wish you to do,
daughters, is not to content yourselves with this
alone ; for when I say " I believe,^^ it is proper,
methinks, that I should understand and know
what I beheve ; and when I say " Our Father,^^
love requires I should understand who this Our
Father is; and who is the master that taught
us this prayer. If you reply by saying, ^^ You
know this already, and that you need not be re-
minded of it,^^ you have no reason in what you
say : for there is a great diflference between one
master and another; and not to remember even
those in this world who instruct us, is great
ingratitude; especially if they be saints and
spiritual directors, it is impossible for us to forget
them, if we be good scholars. When we say this
prayer then, God forbid we should ever be un-
mindftQ of such a master as He is, who taught us
this prayer, and with such a love and desire too,
that we might profit thereby ; however, as we are
very weak, we are not always mindftd of Him.

THE WAY OF PERFECTION. 119

■

As to the first point, you already know that
His Majesty teaches, prayer should be made in
solitude, for so He Himself always prayed ; not,
however, for His own wants, but for our instruc-
tion. Now, I have mentioned before, that we
cannot speak with God and with the world at the
same time ; and surely it is nothing else, when a
person prays vocally on one side, and on the other
listens to some discourse, or is thinking on what-
ever comes into his mind, without checking these
distractions. Sometimes, indeed, however much
one may strive, he cannot help such thoughts,
either on account of some evil humours (especially
if the person be melancholy), or through weakness
of mind; or else because God permits certain
tempestuous seasons to come on His servants, for
their greater benefit: then, though they are
afflicted, and endeavour to be free from their
troubles, they cannot; nor do they mind what
they say, though they strive ever so much ; neither
does the understanding fix upon anything, but
seems to be in a frenzy, so disordered does it
seem ; but by the pain it gives him who has this
affliction, he will perceive it is not his fault. And
let him not afflict himself (which is still worse),
or tire himself in trying to reduce to reason one
who at the time is not capable of being reduced,
viz., the understanding ; but let him pray as well
as he can, or not pray at all. Rather he should
endeavour to give his soul (as being infirm) some
rest, and attend to some other act of virtue. This
is intended for persons who take care of them-
selves, and understand well that they are not to
speak to God and the world both at once.

That which we are able to do, is to endeavour
to be alone ; and God grant that may be i^ufficient

120 THE WAY OF PERFECTION.

for our understanding with whom we are, and
what answer our Lord gives to our petitions.
Think you, He is silent ? Though we hear Him not.
He speaks sufficiently to the heart, when we from
our heart pray to Him ; and it is proper that we
consider it is to every one of us our Lord directs
this prayer, and that He teaches it to us. Now,
the master is never so far from his pupil, that he
should have any necessity to call aloud to him,
but he is very nigh. This I wish you to under-
stand, that to say the " Our Father ^^ well, you
must not go away, but remain near the Master
who teaches it to you.

You will perhaps say, ^^that this is medita-
tion, and that you neither can, nor do you wish to
pray vocally ;^^ and because there are impatient
persons who love their own ease ; and not being
used to this, they find difficulty at first in recol-
lecting their thoughts, and to avoid a little labour,
they say they cannot do more, nor do they know
how to pray, except vocally. You have reason in
saying, that what I teach you is mental prayer :
but I assure you I know not how it can be sepa-
rated if we wish to perform vocal prayer well, and
if we understand with whom we are speaking.
We are even obhged to endeavour to pray atten-
tively, and God grant that by using these reme-
dies, we may say the Lord^s Prayer well, and not
finish by thinking on some fooUsh thing. I have
myself sometimes experienced this ; and the best
remedy I find is to endeavour to keep my thoughts
fixed on Him to whom I address the words.
Have patience, therefore, and endeavour to accus-
tom yourselves to so necessary a duty.

THE WAY OP PERFECTION. 121

CHAPTER XXV.

HOW MUCH A SOUL GAINS THAT PEATS VOCALLY WITH PERPBC-
TION ; AND HOW IT HAPPENS THAT THEREBY GOD RAISES HEB
TO CONTEMPLATION, AND TO SUPERNATURAL OBJECTS.

In order that you may not imagine little advan-
tage is gained by praying vocally with perfection,
I tell you it is very possible, that while you are
repeating the ^^ Our Father/^ or saying some
other vocal prayer, our Lord may raise you to
perfect contemplation; for by these ways. His
Majesty discovers that He hears him who speaks
to Him ; and His greatness speaks to him also,
suspending his understanding and binding up his
thoughts, and as the saying is, taking the words
out of his mouth ; and hence, though he would
wish, he cannot speak except with much difficulty.
He knows that this Divine Master stands teach-
ing him without the noise of words, and suspends
his faculties, because, should they operate, they
would then rather hinder than help him. They
enjoy without understanding how they enjoy : the
soul is burning with love, yet she does not imder-
stand how she loves. She perceives that she
enjoys what she loves, yet she knows not how she
enjoys it. She understands sufficiently that it is
not an enjoyment which the understanding ob-
tains by desiring it ; the will embraces it without
knowing ^oz^.-.but by being able to understand
something, it sees that this is a good which cannot
be merited by all the united labours of men, which
they may endure in this life, for the purchase of
it. It is a gift of the Lord and of heaven, who
gives like Himself [alone can give."^]

* These words I have added.

122 THE WAY OF PERFECTION.

This, daughters, is perfect contemplation. Now,
you should understand the difference between
this and mental prayer, which is, as I have said,
considering and minding what we say, and with
whom we speak, and who we are that presume to
speak to so great a Lord. Thinking on this and
the like truths, such as, how little we have served
Him, and how much we are bound to serve Him,
is mental prayer. Think not that it is some
other unknown tongue, nor be terrified at the
name. The recital of the ^^ Our Father ^' and the
'^ Hail Mary,'^ or whatever other prayer you like, is
vocal prayer. Now, consider what bad music this
will make, without the former, since without it
even the words will not always run in order. In
these two kinds of prayer, mental and vocal, we
may do something by the Divine assistance ; but
in contemplation, of which I have just now spoken,
we can do nothing at all. It is His Majesty who
does everything, for it is His work, and it sur-
passes our natural strength. But as the nature
of contemplation has been very fully explained in
the best manner I was able, in the relation of my
Life, which, as I have mentioned, I wrote in order
that my confessor, who commanded me to write
it, might examine it, I will say nothing more on
the subject here, but merely touch upon it. If
those amongst you who shall have been so happy
as to be conducted by our Lord to this degree of
contemplation should happen to meet with this
relation, it contains some points and advice, which
our Lord wished I should properly and truly
deliver, in order that they might console you
greatly, and also tend to your profit ; and this, the
relation of my Life is, I think, capable of doing ;
and others think the same^ for they keep it by

THE WAY OF PERFECTION. 123

them through their esteem for it. But it is a
shame for men to bid you to esteem anything of
mine, and our Lord knows with what confusion I
write a great deal of what I say. May He be
blessed who thus bears with me. Those who
have supernatural prayer, let them procure it^ (as
I have said), after my death : those who have it
not, need not do so, but let them endeavour to
practise what I have said in this chapter, gaining
by all possible ways, and using every diligence,
that our Lord may give it to them ; and let them
beg it from Him, and assist one another them-
selves. Let them leave it to our Lord, for He it
is who must bestow it. And He will not deny
you it, if you loiter not on the way, and strive
courageously to arrive at the end thereof.

CHAPTER XXVI.

ON THE MANNER HOW WE ARE TO RECOLLECT OUR

THOUGHTS.

Let us now rettun to our vocal prayer, that it
may be performed in such a way, that without
our perceiving it, God may give us the whole
together. Now (as I have said), in order to pray
as we ought, you already know that the exami-
nation of conscience, saying the Confiteor, and
making the sign of the cross, are to be done first.
Next, daughters, since you are alone (when thus
employed), endeavour to obtain some company.
And what better can you have than the very Mas-
ter who has taught the prayer you are going to

* That is^ the relation of her Life.

124 THE WAY OF PERFECTION,

say? Represent the same Lord with you, and
observe with what love and humility He stands
teaching you. And beUeve me, as much as you
can, you cannot remain long without such a
friend. If you accustom yourselves to have Him
near you, and He sees that you do it with aflfec-
tion, and that you still endeavour to please Him,
you cannot drive Him from you, as the saying is.
He will never be wanting to you. He will help
you in all your troubles : you will find Him with
you in all places. Do you think it a small favour
to have such a friend at your side ? O sisters !
those amongst you who cannot discourse much
with the understanding, nor keep your thoughts
fixed without being fistracted, accustom your-
selves to it : remember, I know you may do it,
for I have lived many years under this cross, of
not being able to fix the imagination upon one
thing. This is a very great aflSiction. Yet I know
our Lord does not abandon us in such a way, that
if we humbly approach and beg it of Him, He
will not accompany us. And if we cannot obtain
this favour in one year, let it be in many, and let
us not grudge spending time on one thing. Who
hinders lis from so spending it ? I say that one
may accustom herself to this, and be at her work,
and so get near to this true Master. I do not
now require you to meditate on Him, or to form
many ideas, or make high and curious considera-
tions with your understandings. I require of you
no more than to look upon Him. And who
hinders you from turning the eyes of your soul
for one instant (if you can do no more) towards
this Lord ? Since you can look upon the most
ugly objects, can you not look upon something
the most beautiful that can be imagined ? If He

THE WAY OF PERFECTION, 125

do not appear beautiful in your eyes, I give you
leave not to look upon Him : and yet, daughters^
your Spouse never takes His eyes off from you.
He has endured a thousand abominations com-
mitted against Him, and yet they were not enough
to make him forbear looking upon you. Is it
much then for you, to take off your eyes from
these exterior objects, and sometimes to cast a
look upon Him ? Behold, as the Spouse saith. He
stands waiting for nothing else, but that we look
upon Him. As you wish for Him, you will find
Him. He takes such notice of our casting our
eyes upon Him, that no diligence will be wanting
on His part to induce us. People say, that if a
wife wish to live quietly with her husband, she
must do as he does : if he be sad, she must appear
sad too : if he be merry, she must appear so Hke-
wise (though she may not be in reality) . See,
sisters, from what a subjection you are freed.
Thus, in truth, without any fiction, does our Lord
act with us ; for He makes Himself the subject,
and would have you be the mistress,* and He
acts according as you wish. If you be cheerful,
contemplate Him as risen, for merely imagining
how He went forth from the sepulchre wiU rejoice
your soul; but with what brightness, with what
beauty, with what majesty ! How victorious, how
joyftd, like one who has so gloriously returned
from the battle, where he has gained so great a
kingdom, all of which He wishes should be yours !
Now, is it much that you should once turn your
eyes to look upon Him, who bestows so much
upon you? If you be sad or afficted, consider
Him on the road going to the garden ; and what
sorrow is so great as that which He endured in

* " Que seals vos la Seflora."

126 THE WAY OF PERFECTION.

His Soul, since through patience itself. He speaks
of this sorrow, and complains of it? Consider
Him again bound to the pillar, full of pains, all
his flesh torn to pieces through His great love for
you : persecuted by some, spit upon by others,
. denied by His friends and forsjJten by them,
without any one to plead for Him ; stiflF with cold,
and placed in such solitude, that it would be easy
to console yourselves with Him.

You may consider Him likewise laden with His
Cross, so that His enemies would not let Him
take breath. He wiU behold you with those eyes,
so beauteous and compassionate, big with tears,
and He will forget His own sorrow to comfort
you, provided only that you go and solace your-
selves with Him, and turn your eyes to look upon
Him.

O Lord of the world! my true Spouse! art
Thou so far necessitated, my Lord and my God,
that Thou wilt admit such wretched company as
mine? You should say, sisters, if your hearts
have been so softened from seeing your Saviour in
the state I have described, that you not only
desire to look on Him, but you are delighted in
speaking to Him, not in a set form of prayer, but
with supplications issuing from the grief of your
hearts, what wiU be your joy when you see Him
in heaven? I perceive, O my God! by your
looks, that you are pleased with me. Now, how
O Lord ! is it possible, that the angels should
leave Thee alone ? That even Thy Father should
not comfort Thee ? If it be, O Lord ! that Thou
wilt suflfer all this for me, what is it that I suflfer
now? What do I complain of? I am now so
ashamed, since I have seen Thee in such a state,
that I wish to suflfer, O Lord ! all the affictions

THE WAY OF PERFECTION. 127

whicli may happen to me^ and to take tliem as a
source of great comfort^ that so I may imitate
Thee in something. Let us go together, O Lord !
Wherever You go, I will go too : whatever You
pass along, I will pass likewise. Bear your part,
daughters, in this Cross : be not troubled, lest the
Jews trample upon you, because your Lord will
not walk in such pain ; heed not what they say of
you, because you are deaf to their accusations,
stumbling and falling with your Spouse ; go not
awav from the Cross, nor leave it. Consider
attentively the weariness with which He travels,
and by how many degrees His passion exceeds
your sufferings, however great you may fancy
them to be, and however much you may feel '
them, you will always be comforted thereby ; for
you will see they are but children's play, when
compared with our Lord's suffering.

You will perhaps say, sisters, " How can this be
done now ? Had you seen Him with your cor-
poral eyes, at the time when His Majesty Uved on
the earth, then you would very willingly have
done it, and always looked upon Him.'' BeUeve
it not; for he who will not now use a Uttle
violence to recollect his mind, so as to behold His •
Lord within himself (and this he may do without
danger, and with using very Uttle diligence),
much less will he place himself at the foot of the
Cross with Magdalen, who saw death before her
eyes. And what must our glorious Lady and this
blessed Saint have suffered? What threats —
what ill words — what shocks — what affronts?
With what courtiers had they to deal ? Those of
hell, who were the ministers of the devil. Doubt-
less, what they suffered must indeed have been
terrible; but the great sorrows of another make

128 THE WAY OF PERFECTION.

them uot feel for their own. Imagine not there-
fore, sisters, you would be fit for such great
afflictions, if you are now so unfit for such small
matters; by exercising yourselves in these, you
may be able to endure other greater afflictions.

In order to help you herein, you may carry
about with you an image or representation of this
Lord, not merely to wear it in your bosom and
never look at it ; but to speak often to Him, for
He will teach you what to say to Him. Since
you find words to speak to others, why should you
want them to speak with God ? Do not believe
this : I at least will not believe you, if you accus-
tom yourself thereto ; for if you do not, you will
be sure to want them, for not conversing with a
person causes a kind of strangeness, and an igno-
rance how we should speak ; it almost seems as if
we did not know her, even though a relation ; for
kindred and friendship are soon lost, for want of
conversing together.

It is likewise an excellent thing to take a good
book in your own language, in order to recollect
the thoughts, that so you may pray well vocally,
and by little and little accustom the soul thereto,
by caresses and artifices, that so she may not be
frightened. Remember, that the soul many years
ago went away from her Spouse, and that to
induce her to be willing to return to His house,
great skill is required to know how to treat her,
so depraved are we sinners. We have so accus-
tomed our souls and thoughts to follow their own
pleasure, or (to speak more properly) their own
pain, that the wretched soul knows not her con-
dition : hence, to make her return and take delight
in living at His house requires great skill; for
unless she be forced to do this^ and that by little

THE WAY OF FEaFECTION. 129

and little, she will never effect anything. Again
I assure you, that if you carefully accustom your-
selves to what I have said, you will thereby gain
such great profit that I cannot express, even if I
wished. Keep yourselves near then to this good
Master, and firmly resolve to learn what He shall
teach you ; and His Majesty will so order things,
that you will not fail to become excellent scholars :
nor will He forsake you, if you do not forsake
Him. Consider the words^ which that Divine
mouth utters, for by the very first you will imme-
diately understand the love He has for you : and
it is no small happiness and consolation for a
scholar to know that his Master loves him.

CHAPTER XXVIL

SHE DWELLS ON THE GREAT LOVE OUB LOBO SHOWS US, AND
THE HONOUB HE GIVES US IN THE PIBST WOBDS OF THE
"OUB FATHEB."

" Our Father who art in Heaven.^^f O my
God ! how justly do you seem to be the Father of
such a Son, and how well does your Son appear
to be the Son of such a Father ! May You be
blessed for ever. Was it not enough to bestow
so great a favour, at the end of the prayer ? At
the beginning, Thou fiUest our hands and dost
bestow so high a favour upon us, that it would be
well if the understanding were so filled and the
will so taken up therewith, as to be unable to

* Xh/B Saint alludes to the " Our father,^ which ahe com-
mences explaining in the next chapter.

t St. Teresa Ims likewise written some beautiful "Medita-
tions on the Lord's Prayer/' which I have lately translated into
English. (DujQ^, Dublm, 1850). It is diluted, however, whe-
ther these ''Meditations " were reaUy written by the Saint.

K

130 THE WAY OF PERFECTION.

speak one word more to Thee. O! how well,
daughters, would perfect contemplation come in
here ! O ! with what great reason should the soul
here enter into herself, the better to be able to
ascend above herself, that so this Holy Son may
make her understand, what a glorious place that
must be where He says His Father is, viz., in
Heaven ! Let us leave this earth, my daughters,
since it is proper such a favour as this should not
be so undervalued, as that we should still remain
on the earth after we understand how great this
favour is.

O Son of God ! and my Lord ! how is it that
Thou givest so much in the first word ? How is it,
that not only dost Thou humble Thyself exceed-
ingly, so as to unite Thyself with us in our peti-
tions, and make Thyself a Brother of what is so
vile and miserable, but Thou givest us, in the
name of Thy Father, all that can be given, since
Thou wishest Him to take us for His sons ? Thy
word cannot fail : Thou obUgest Him to keep it,
which is no small burden ; since in being a Father
He bears with us, however grievous our oflfences
may be, if we return to Him as the prodigal son
did. He has to pardon and to comfort us in our
affictions ; He has to support us, as such a Father
should do, who must of course be far better than
all earthly fathers, since there can be nothing in
Him but every perfection ; and after all this, it is
Your wish to make us partners and co-heirs with
Thee ! Consider, my Lord ! that though by reason
of the love You have for us, and through Your
humihty, nothing can hinder You from doing so ;
(for, O Lord ! You were upon earth and were
clothed with it; and since You assumed our
nature. You seem to have some reason in regard-

THE WAY OF PERFECTION. 131

ing our benefit) — still, consider Your Father is in
heaven: you say so, and therefore it is fit you
should have respect for His honour, and since you
are exposed to dishonour on our account, leave
your Father free ; do not oblige Him to so much
for one so wicked as I am, and who will so
ungratefully repay Him. O ! good Jesus ! how
clearly hast Thou shown that Thou art one with
Him, and that Thy will is His, and His thine.
What acknowledgment is so clear ! How won-
derful is the love Thou hast for us. Thou
didst endeavour all Thou couldst to conceal from
the devil that Thou art the Son of God; and
through the ardent desire Thou hast for our good,
nothing could hinder Thee from showing us this
excessive favour. Who could do it but Thou, O
Lord ? At least, I see clearly, O my Jesus ! that
Thou, Uke a darling Son, didst speak for Thyself
and for us, and that Thou art powerful to perform
in heaven what Thou sayest on earth. Blessed
for ever be Thou, O my Lord ! who art so desirous
of giving, that nothing can be too precious for
Thee.

Now, daughters, do you think this is a good
Master, who, in order to entice us to learn
what He teaches us, begins by bestowing on us so
great a favour ? Do you think it will now be fit,
that though we pronounce this word vocally, we
should forbear to apprehend it with our under-
standing, lest our heart, by seeing siich love,
should break in pieces ? And what son is there in
the world that does not endeavour to know who
his father is, when he hath a good one, who pos-
sesses such majesty and power ? If He were not
such, I should not wonder at our being unwilling
to know ourselves to be His sons ; for the world is

K 2

132 THE WAY OP PERFECTION.

now in such a state, that if a father has a lower
dignity than his son, the latter does not think him-
self honoured in owning him for his father. This
is not the case here ; for <3rod forbid that ever there
should be any mention of such things in this house ;
it would then become a hell. But let her who is
the most noble by birth seldom or ever mention
her father's name ; for all must be equal here.

0 1 sacred College of Chtist, wherein St. Peter,
who was only a fisherman, had more authority
than St. Bartholomew, who was a king's son.*
His Majesty knew what would happen in the
world about precedency, viz., who was the more
noble ?t This is nothing more than to dispute,
whether the^arth be good for brides or for moa'tar.
O my God ! what an insignificaDt matter ! May
His Maje^ deliver you, sisters, from such con-
tests as these, though it be hut in jest : I trust in
His Majesty that He wilL When something of
this nature shall happen to any one, let a remedy
be applied immediately, and Id; her fear to become
a Judas among the apostles; let a penance be
given to her, till she thoroughly understand that
she deserves not to he even the most vile earth.

Our good Jesus has given you a most excelleiit
Father ; let no other Father be owned or m^a-
tioned here^ and endeavour, my daughters, t^ be
such that you may deserve to be regaied with
Him; oast yourselves into His arms, you know
already He will not cast you away, if you be good
daughters. Now, who will not take care not to
lose such a Fath^? Daughters, what an op-
portunity is there here, for your conscdatioa!
But not to dwell longer on this point, I will leave

'* The Saint ieems to be mistaken here. (See Batler, JLOg, 24.)

t Literally^ "de mejor tierra,"

THE WAY or PIRFECTION. 133

you to your own thoughts ; for, however distracted
your mind may be, between such a Father and
such a Son the Holy Spirit must of necessity be ;
and may He inflame your will, and bind it with
the most ardent love, since the great desire you
have is not suflicient.

CHAPTER XXVIII.

ON THE WORDS, "WHO ART IN HEAVEN." THE SAINT ALSO
EXPLAINS WHAT THE PRAYER OF RECOLLECTION MEANS. *

CoNsiDEK what your Master says next : ^' Who
art in Heaven/^ Do you think it is of little im-
portance for you to know what heaven is, and
where your Most Holy Father is to be sought ?
I tell you that it is very important for wandering
intellects, not only to believe this, but to endea-
vour to understand it by experience, because it
is one of those things which strongly bind the
understanding and recollect the soul. You
already know that God is in all places ; now it is
clear, that where the king is, there is the court ;
in a word, that where God is, there Heaven is :
you may also believe without doubting, that where
His Majesty is, all His glory is.

Consider what St. Augustine says, that he
sought God in many places, and came at last to
find Him in himself. Do you think it is of little
importance for a distracted soul to understand
this truth, and to know that she need not go to
heaven to speak with her Eternal Father, or to
regale herself with Him? Nor need she speak
aloud, for however low she may speak. He is so

134 THE WAY OF PERFECTION.

near, that He will hear us; neither does she
require wings to fly and seek Him, but she can
compose herself in solitude and behold Him within
herself : and let her not separate from so good a
Guest, but with great humility speak to Him as a
Father, entreat Him as a Father, relate her trou-
bles to Him, and beg a remedy for them, knowing
that she is not worthy to be His daughter.

Be on your guard, daughters, against a certain
false modesty, to which some persons are addicted,
and think it is humility : yet it is not humility, if
the King is pleased to show you a favour, not to
accept of it ; but it is humility to accept it, and
acknowledge how much it exceeds your merits,
and so you may rejoice in it. A fine humility
indeed ! — that I should entertain in my house the
Emperor of heaven and earth, who comes therein
to show me kindness and recreate Himself with
me, while I out of humility will neither answer
Him, nor stay with Him, nor accept what He
gives me, but leaive Him there alone ; and though
He may bid and entreat me to ask Him for some-
thing, I through humility must remain poor, and
even allow Him to go away, because He sees I
have not determined on anything !

Pay no attention to such humility, daughters,
but treat with Him as with a father, as with a
brother, as with a lord, as with a spouse, some-
times in one way, sometimes in another ; for He
will teach you what you should do to please Him.
Be not too easy, but challenge His word, since He
is your Spouse, that He would treat you as such.
Consider that you are much concerned in under-
standing this truth, viz., that God dwells within
you, and that there we should dwell with Him.

This kind of prayer, though it be vocal, recol-

THE WAY OF PERFECTION. 135

lects the understanding much sooner^ and is a
prayer that brings with it many benefits. It is
called the prayer of recollection, because in it the
soul recollects"^ all the faculties, and enters within
herself with her God ; and there her divine mas-
ter comes much sooner to instruct her, and bestow
on her the " Prayer of Quiet/^ than in any other
way ; for, placed there with Him, she may medi-
tate with herself on the passion, and represent to
herself the Son, and ofibr Him to the Father ; and
not weary the understanding by going to seek
Him on Mount Calvary, or in the Garden, or at
the Pillar. Those that can thus shut themselves
up in this little heaven of our soul, where He
abides who created heaven and earth ; and they
who can also accustom themselves not to behold^
or stay where these exterior senses distract them,
let them believe that they walk in an excellent
way, and that they shall not fail of being able to
drink water firom the fountain, and thus they will
advance £ar in a little time. It is like one who
makes a voyage by sea, who by having a little
favourable weather gets within a few days of his
joumey^s end ; whereas those who go by land are
much longer.

Those are already out at sea (as the expression
is) who, as they have not quite lost sight of land,
do nevertheless what they can, by recollecting
their senses, to get quite dear of it.

In like manner we very clearly discover whether
the recollection be true, for it produces a certain
operation (which I cannot explain, but whoever
has it will understand it), so that it seems the
soul rises up from her play, for such she sees the
things of this world are. She seizes the oppor*

* "Porque recoge el almA todas las potendfta.'*

136 THE WAT OP PERFECTION.

tunity, and like one who retires to some strong
castle, to be out of the fear of the enemy, she
withdraws the senses from these exterior objects,
and leaves them in such a manner, that the eyes
(though unaware) close up so as not to behold
them, in order to open wider the eyes of the sonl.
Accordingly, whoever walks in this way always
keeps his eyes shut in prayer ; and it is an admi-
rable custom for many reasons, because it is
/om/ip' ourselves not to behold things here below.
This shutting of the eyes takes place only at the
beginning of such recollection, for afterwards it is
useless : then more strength is required to open
them. The soul seems to strengthen and fortify
herself at the expense of the body, and to leave it
all alone and enfeebled, and thence she draws a
supply of provisions* against it.

And though at first, this retreat should not be
understood because not very great (for in this re-
collection, there is sometimes more and sometimes
less) ; yet, if it grow into a custom (although in
the beginning it may cause trouble, for the body
disputes its right, not perceiving that it ruins
itself by not acknowledging itself to be van-
quished)— if, I repeat, it should be practised for
some days, and we use this force to ourselves, the
benefit therefrom will appear evident; and we
shall perceive that, in the beginning of prayer, the
bees immediately repair to their hive, and enter
to make honey. And this is without any trouble
on our part, because our Lord is pleased, that for
the time in which they formerly took some pains^
the soul and the will should deserve to be pos-
sessed of such a command, that by merely an in-
timation to them, and nothing more, the senses

* "Toma alii bastimento/'&c^

THE WAT OT PERFECTION. 137

miglit immediately obey and retire into her. And
though afterwards they go forth again^ it is a
great matter to have alr^dy submitted, because
they go forth as captives and subjects, and do not
the mischief which they could eflFect formerly;
and when the will recalls them, they come with
more readiness, till after having often re-entered,
our Lord is pleased that they shall rest entirely
in perfect contemplation.

Let what I have said be well considered ; for
though it may seem obscure, yet whoever will
practise it shall understand it. Since then these
go by sea, and since it is so important for us not
to go on so slowly, let us speak a Uttle as to the
manner how we may accustom ourselves to so
good a way of proceeding. These are much more
secure from occasions, and the fire of Divine Love
takes hold of them sooner, because they are so
near it, that upon the least breath of the imder-
standing, all w&l be in a flame, if only the smallest
spark should fall upon them ; and as there is no
obstacle from the exterior, the soul remains alone
with her Grod, and so she is quite prepared to be
set on fire.

Let us remember, then, that within us there is
a palace of immense magnificence: the whole
buUding is of gold and precious stones: in a
word, it is every way as it ought to be for such a
Lord. Forget not, also, that you are partly the
cause that this edifice is such as it is ; for truly
there is no building of such great beauty as a
pure soul, filled with virtues; and the greater
these virtues are, the brighter do these stones
sparkle ; and that in this palace the great King
lodges, who has been pleased to become your
Guest ; and that He sits there on a throne of im-

138 THE WAY OP PERFECTION.

mense value, which is your heart. This may, at
first, seem ridiculous (I mean to make use of
such a figure to make you understand what I
say) : still it may be of great help, to you espe-
ciaUy ; for since we women want learning, all this
is indeed very necessary to make us understand,
that there is within us something else more pre-
cious beyond comparison than that which we see
outwardly. Let us not imagine we have nothing
in our interior. God grant that women only be
the persons guilty of this negligence ; for if we
remember that we have within us such a guest, I
think it is impossible we should be ,so fond of the
things of this world, because we should see how
base they are, in comparison with those treasures
which we possess within us. What more does a
brute beast do, which, on beholding something
pleasing to the sight, satisfies its hunger by
seizing upon it ? Now, should there not be some
diflference between them and us ?

Some persons will, perhaps, laugh at me, and
say, "All this is very evident/^ and they may
have reason for saying so ; but for some time it
was obscure to me. I knew well that I had a
soul; but I understood not the dignity of this
soul, nor knew who lodged within it, because my
eyes being blinded by the vanities of this life, I
was prevented from seeing Him. Methinks, had
I then known, as I do at present, that in this
little palace of my soul so great a King is lodged,
I would not have left him alone so often, but
sometimes at least I should have stayed with Him,
and have been more careful to prepare a clean
lodging for Him.

But what calls for so much admiration as that
He who, by His immensity, could fill a thousand

THE WAY OP PERFECTION. 139

worlds, should be enclosed in so small a place !
Thus was He pleased to be confined in the womb
of His Most Sacred Mother. He being Lord,
brings us liberty with Him; and in loving us
much, reduces Himself to our nature. When a
soul begins to know Him, He does not discover
Himself fully at once, lest she might be troubled
to see herself so little, and yet containing within
herself so great a being. By degrees He enlarges
such a soul, according to what He knows is neces-
sary for that which He infuses into her. There-
fore, I say that He brings Uberty with him, since
He has power to enlarge this palace. The point
lies in our giving it to Him as His own, with a
full and perfect resolution, that so He may either
place there, or take away, whatever He pleases,
as it is His own. This is His pleasure, and His
Majesty has reason : let us not refuse it to Him.
Since He is not to force our will. He takes only
what we give Him. But He does not give Him-
self entirely to us, till we give ourselves up
entirely to Him (this is certain, and because it
is of such importance, I so often remind you of
it) ; nor does He operate in the soul so much as
He does when without any obstacle she is wholly
His : nor do I understand how He could operate
there, for He is a lover of order.

Now, if we fill the palace with rabble, and with
trifles,* how can it receive our Lord, with all His
court ? He does a great deal in remaining, even
for a short time, amidst so much confusion. Do
you think, daughters, that He comes alone ? Do
you not hear what His Son says, "Who art in
Heaven ?^^ You may be sure such a King is not
left alone by his courtiers ; but they attend Him^

* '' De geate baga y de baratijas.**

140 THE WAY OP PERFECTION.

praying to Him for us, and for our welfare, be-
cause they are full of charity. Imagine not that
it is the same in this world, where if a king or
prelate should visit any one for some particular
object, or because he loves the person, envious
feeUngs immediately arise in others, and the poor
man is calumniated, without having done the
others any injury : hence the honour costs him
dear.

CHAPTER XXIX.

SHE MENTIONS WHAT MEANS ARE TO BE USED FOB OBTAINING

THE PBATEB OP BECOLLBCTION.

For the love of God, daughters, be not at all
anxious for these favours : let each one endeavour
to do her duty, and if the superior do not approve
of it, she may be sure our Lord will accept and
reward it. But have we come here to seek a re-
ward in this life ? Let our thoughts be fixed upon
that which endures for ever, and let us despise all
things here below, since even they do not con-
tinue during the period of one's life ; for to-day
you may be going on well, but to-morrow, if the
superior should see more virtue in you, he may
like you better ; if not, it is of little consequence.
Do not give way to such thoughts, which some-
times arise from little things, and may disturb
you much. Stifle them by considering that your
'^ kingdom ^' is not in this world, and how quickly
all things come to an end.

But even this consideration is a poor remedy,
^nd not a very perfect one. It is better that
your cross should continue, that you should fall

THE WAY OF PERFECTION. 141

into disgrace^ and be despised : desire this may be
so, for the sake of that Lord who is with you.
Cast your eyes on yourselves, and behold your-
selves interiorly, as I have said already : there you
will find your Master, who will not be wanting to
you, and the less exterior consolation you have, so
much the more will He caress you. He is very
compassionate, and never fails to help the afflicted
and disconsolate, if they trust in Him alone. So
saith David, ^^ Mercy shall encompass him that
hopeth in the Lord.'^ Either you beheve these
words, or you do not : if you do, why do you tor-
ment yourselves? O my Lord! did we truly
know Thee, we should not be anxious for any-
thing, for Thou givest plenty to those who wish
to trust in Thee. Believe me, friends, if we
understand this truth, it will be of great a^isistance
towards enabling us to discover that all the
favours of this world are a lie, even should they
hinder the soul but a little from retiaing into
herself. Would that you c(»ild understand this
truth. I cannot make you understand it; for
though I am obliged, more than any one else, to
understand it, yet I cannot imderstaad it as I
ought to do.

To return now to what I was saying. I should be
;glad to know how to explain to you, in what man-
ner the soul finds herself in the company of the
yiwg of kings, and the Saa&t of saints, withonst
any impedim^it to the solitude which she aaid her
Spouse enjoy, when this scml desires to enter
within herself into this Paradise with her Gk>d,
and lodks the door after her tigainst all things of
the world. I say, '^ when the soul desires '/' far
know that is not a matter altogether supernatural,
but that it idependfi upon our uAU; and we can do

142 THE WAY OF PERFECTION.

it by the help of God's grace, since without this
nothing can be done, nor can we of ourselves have
one good thought. Here the powers of the soul
are not silent, but only shut up within themselves.
We can acquire this degree in many ways, as
we find written in certain books, viz., by dis-
engaging ourselves from everything, in order
thereby to approach interiorly to God ; and even
amidst business, by retiring into ourselves, though
it were only for a moment. It is very useful to
remember, that we have "company^' within us.
What I only aim at is, that we see Him, and re-
main with Him to whom we are speaking, with-
out our turning our backs upon Him; for, me-
thinks, we do this, when we remain discoursing
with God, and thinking on a thousand vanities at
the same time. All the evil comes from our not
properly understanding that He is near us ; but
we imagine He is far off, and how far, if we go to
heaven to seek Him ! Does not Thy countenance
then, O Lord, deserve to be looked upon, being so
near to us ? We think men do not hear us, if,
when we are speaking to them, we notice they do
not see us; and must we shut our eyes that we
may not see You beholding us? How can we
know whether You have heard what we say to
You ? This is only what I would wish to explain ;
that we should accustom ourselves with facility to
quiet the understanding, that so it may know
what it says, and to whom it speaks ; and for this
purpose, it is necessary that we withdraw these
exterior senses within ourselves, and there find
them something to do; for it is true, that we
possess heaven within us, since the Lord thereof
resides there. In a word, it is necessary that we
should accustom ourselves to taste the sweetness

THE WAY OF PERFECTION. 143

of His presence, without our requiring any words
to speak to Him, for His Majesty will clearly
show us He is there.

Thus we shall be able to pray vocally with great
quiet, and we shall free ourselves from much
trouble ; for during the short time that, we force
ourselves to stay near this Lord, He will under-
stand us (as the saying is) " by signs,^^ so that if
we were often to repeat the " Lord's Prayer," He
will make us understand, that when we say it
only once, He has heard us. He exceedingly
loves to deliver us from evil, though we should
say but one " Our Father^' in an hour, provided we
understand that we are with Him, and that we
know what we ask, and how willing He is to give,
and how glad He is to be with us ; He does ndt
wish that we should tire ourselves by speaking too
much with Him. May our Lord teach this truth
to those among you, who know it not ; for myself,
I confess I never knew what it was to pray with
satisfaction till our Lord taught me this way ; and
I have always found such great advantage from
this practice of recollection and entering within
myself, that this is the reason why I have said so
much on the subject.

I now conclude. Whoever wishes to arrive at
this degree of perfection (and, as I have said, it is
in our power to do so), let her not grow weary in
accustoming herself to do what I have been
saying ; and this is, by little and little to obtain
the mastery over one^s-self, not losing ourselves
for nothing, but recalling our senses within us ;
and this is not a loss for the soul, but a great
gain. If she speak, she should endeavour to
remind herself that she is about to speak with one
within her; if she listen, she shoidd remember.

144 THE WAY OF PERFECTION.

that slie is about to liear One who speaks most
intimately to her. In a word, let her understand
that, if she wish, she need never separate herself
from such good company; and let her grieve,
when she has, for any long time, left tins her
JPather there alone, of whom 4ihe stands so con-
tinually in need.

If she can do this often in the course of the
day, let her ; if not, let her do it at least some-
times; when she has accustomed herself to it,
she will gain great profit thereby sooner or later.
After our Lord shall have granted this favour
to her, she would jiot exchange it f<H* any earthly
treasure : nothing is learnt then without some
little trouble. For the love of God, sisters, con-
aider that care w€ll employed, which you ^aU
bestow on this matter; and I know that if you
practise it for a year, or perhaps only for half
that time, you will reach this degree by the Divine
assistance. You see then how inconsiderable this
labour is, in comparison with the advantage of
establishing this «olid foundation, in order that if
God wishes to raise you to higher things. He may
find you disposed^ by seeing you so near Him.
Amen.

CHAPTER XXX,

^W THOSB WORDS OP THE OXJB FATHER, " HAIXOWED BE THY
JTAMB." THE SAINT APPUBS THEK TO THE PRAYER OF 'QUIET.

Let us now consider how our Good Master
^oes on (with His prayer), and begins to pray to
llis Holy Father for us. And what does He ask
liim? It is proper that we should understand
i;his. Who is there, however stupid he may be.

THE WAY OF PERFECTION. 145

that when he is about to ask something of a great
person, considers not beforehand how he should
speak to him, that so he may please, and not dis-
please him. And does he not also consider what
it is necessary he should ask for, and for what
purpose he wants what is to be given to him,
especially if he should ask for any important
favour, as our good Jesus teaches us to ask?
This is a point very worthy of being attended to.
Could you not, O my Lord! have in one word
included all things, and have said: " Give us.
Father, that which is expedient for us,^' since to
one who understands all things so well, nothing
more seems requisite ? O Eternal Wisdom ! be-
tween You and Your Father this would be suffi-
cient, and so You prayed in the garden: YoU
manifested Your will and showed Your fear : but
You resigned Yourself to your Father^s will. And
You know, O my Lord, that we are not so re-
signed as You were to Your Father, and that it
was necessary to ask for particular blessings, that
so we might rest upon the consideration, whether
what we ask be good for us : if not, we should not
ask it. Our nature is such, that unless we receive
what we desire, we would not (on account of our
free-wiU) accept what God shall give us, because
though it may be better for us in the end, yet wq^
never think we shall be rich unless we see ready
money in our hands. O Lord ! what is the cause
why our faith is so benumbed and so dormant,
both as regards the one and the other ? Hence,
we neither understand how certain a punishment
we shall have, nor how certain a reward. It is
therefore proper, daughters, that you should un-
derstand what it is you ask for in the ^' Our
Father;" take heed, that if the Eternal Father

I.

146 THE WAT OF PERFECTION.

grant your request^ yon cast it not back in His
face ; and that you always think very seriously of
what you ask, and whether it be good for you;
if it be not, do not ask for it; but desire that His
Majesty would enlighten you on this point ; for we
are blind and squeamish, so that we cannot eat
those meats which would give us life, but only
those which bring death with them, a death so
dangerous, because eternal.

Our Good Jesus tells us to say these words,
wherein we petition that such a Kingdom should
come to us : " Hallowed be thy name : thy King-
dom come/' Now, daughters, consider the great
wisdom of our Master. Here I consider, and it
is fit we should imderstand, what we ask for
in praying for this " Kingdom.^' As His Majesty
sees we should be unable to sanctify, praise,
magnify, or glorify this holy name of the Eternal
Father, on account of our very poor ability, if
His Majesty had not given us the means, by
giving us here His Kingdom ; so our good Jesus
has been pleased to join both together.*

In order, then, daughters, that we may under-
stand what we ask for, and how necessary it is
that we become importunate in our requests, and
do all we can to please Him who is to grant our
petitions, I will tell you here what I understand :
if you do not like it, you may meditate on other
considerations ; and this our Master will permit,
that so we may in all things submit ourselves to
the judgment of the Church, as I always do ; and
even this I will not give you to read, until it has
been examined by persons who understand the
subject.

* I am not quite sure if I have translated this sentence cot'
rectly. The Spanish is obscure.

THE WAT OF PERFECTION. 147

The chief happiness which seems to me to be
in the Kingdom of Heaven (among many other
sources of joy), is this, that there no accoimt is
made of any earthly thing ; but there is a repose,
a glory in the Blessed, a rejoicing that all rejoice,
a perpetual peace, a great satisfaction in them-
selves ; and this comes to them, because they see
all the inhabitants sanctify and praise God, and
bless His name, and that none offend Him. All
love Him, and the soul herself minds nothing else
but to love Him, and she cannot forbear loving
Him because she knows Him. And so we should
love Him in this world, did we know Him, though
not in such perfection and with such steadfast-
ness:* but we should love Him in a manner diffe^
rent from what we do now, did we once know
Him.

It seems as if I were going to say, we must be
angels, in order to present this petition, and to
pray well vocally ; this our divine Master wishes
us to do, since He commands us to make so
sublime a request \ and doubtless He bids us not
ask for things which are impossible. And why
should it be impossible for a soul, placed in this
land of exile, to arrive at this point, by God's
assistance, though not in such perfection as those
others do, who are free from this prison of the
body, for we are yet at sea, and on a journey?
But there are seasons when our Lord places those
who are weary of travelling in a state wherein
the powers are tranquil, and the soul is quiet ;
wherein, as it were by signs. He makes them
clearly understand how sweet that is which our
Lord gives to those whom He brings to His
Kingdom ; and on those to whom this is given He

* " Aimque no en esta perfecion, ni en un ser,*' &o.

L 2

148 THE WAY OF PERFECTION.

bestows certain pledges, that by means of them
they may conceive great hope of being enabled to
enjoy eternally, what they aie only allowed to sip
here in this world.

If I thought you would not say I was speaking
of contemplation, it would in this petition be very
proper to say something of the beginning of pure
contemplation, which those who -are accustomed to
it call the Prayer of Quiet. But (as I have said)
I am speaking of vocal prayer; and here it may
seem that one does not agree with the other.
This I will not endure: I know they do agree;
excuse me in saying so, for I know many persons
who pray vocally, and have been advanced by
God, without their knowing how, to a high degree
of contemplation. Therefore it is that I urge this
so much, daughters, in order that you may per-
form your vocal prayers well.

I know a person who could never reach further
than vocal prayer, and yet by practising this, she
possessed everything : if she did not pray vocally,
her understanding was so distracted that she
could not endure it ; but would that all of us prac-
tised mental prayer so well. In certain ^^ Pater
Nosters,^^ which she recited on the several mys-
teries of the Passion, and in some few other
prayers also, she continued to pray vocally for
two or three hours. She once came to me exceed-
ingly afflicted, " because she knew not how to
practise mental prayer, neither could she con-
template, but only pray vocally.^^ I asked her
what she said, and perceived that though she
kept to the "Pater Noster,'^ she enjoyed pure
contemplation, and God raised her even to the
Prayer of Union. And this clearly appeared in
her actions^ for she led a very good life^ so that

* THE WAY OF PERFECTION. 149

I praised our Lord, and even desired to have her
vocal prayer. If what I say be true (as it i»),
you who dislike contemplatives must not suppose
you have not contemplation, if you say your vocal
prayers as they should be said, and keep a pure
conscience.

CHAPTER XXXI.

SHE CONTINUES THE SAME SUBJECT AND EXPLAINS THE FBAYIB

OP QUIET, ETC.

I WISH, daughters, notwithstanding, to explain
this Prayer of Quiet to you, according as I have
heard it practised, or our Lord has pleased to let
me understand it, perhaps in order that I might
explain it to you; and it seems to me that our
Lord begins to make known that He has heard
our prayers, and that He already begins to give
us His kingdom here, in order that we may truly
praise and sanctify His name, and endeavour that
all men may do the same. This is something
supernatural, which we cannot acquire by all our
diligence, because it is settUng the soul in peace ;
or rather, to speak more correctly, our Lord leads
her into peace by His presence, just as He did
holy Simeon, for all the faculties are calmed. The
soul understands in a manner different from un-
derstanding by the exterior senses, that she is
now placed near her God, and that in a very short
time she will become one with Him by union.
This does not happen, because she sees Him with
the eyes of the body, or of the soul ; for as holy
Simeon saw this glorious little Infant only imder
the appearance of poverty, and wrapped in swad-

150 THE WAY OP PERFECTION.

dling clothes, and with attendants to follow Him,
He might rather have supposed He was the Son
of some mean person, than the Son of the Heavenly
Father. But the child made himself known to
him ; and so in the same way the soul understands
He is there, though not with the like clearness,
for she herself knows not how she understands,
but that she sees herself in the kingdom (at
least, near the King who is to give it to her), and
the soul seems impressed with such reverence,
that then she dare not ask anything.

It is as it were an interior and exterior fainting
away,* so that the exterior man (I mean the
body, that you may understand me better) does
not wish to stir at all ; but like a person who has
almost arrived at his journey^s end, he rests, in
order to be the better able to travel again, for
here one^s strength is redoubled for the purpose.
A very great delight is experienced in the body,
and a great satisfaction in the soul. She is so
delighted at merely seeing herself near the Foun-
tain, that she is already satisfied even without drink-
ing : she seems to have nothing more to desire.
The faculties are so quiet, that they will not stir,
and everything seems to be an obstacle to her
love. And yet the faculties are not lost, for they
can think near whom they stand, since two of them
are free. Here the will is a captive, and if she
feel any pain in this state, it is to see that she is
to return to her former liberty. The understand-
ing does not wish to understand more than one
thing, nor the memory to employ itself about
anything more. Here they perceive thisf alone
is necessary, and that all things else disturb them.

* " £s como un amortecimiento interior^ y exteriormente," &c.
f Love.

THB WAT OF PEEFBCTION. 151

They would not have the body move, because
they think they should lose that peace, and there-
fore they dare not stir. Spealung is painful to
them : they will sometimes spend an hour in say-
ing only one ^^ Our Father/^ They are so near,
that they perceive they are understood by^ signs;
they are in the palace close by their King, and
they see that He already begins here below to
bestow upon them His kingdom. Here flow tears
without any feelings of grief, and sometimes even
they are attended with great delight. • They seem
not to be in the world, and they wish neither to
see nor to hear of it, but only to hear of their
God. Nothing troubles them, and it s^ms nothing
can do so. In a word, while this continues, they
are so inebriated and absorpt with the delight and
satisfaction contained therein, that they remem«
ber not there is anything more to desire ; and they
exclaim with St. Peter, ^'Lord, let us make here
three tabernacles.^'

In this Prayer of Quiet, God sometimes bestows
another favour, very hard to be imderstood, unless
one has great experience ; and if he have such ex-
perience, those who have it will immediately un-
derstand it ; and it will afford them great consola-
tion to know what it is, and I believe God often
bestows this favour together with the other.
When this favour is great, and continues for a
long time, it seems to me that unless the will
were attached to something, it could not continue
so long in that peace; for it happens that we go
on a day or two with this satisfaction, and do not
understand ourselves : I speak of those who have
it. They see, indeed, they are not entirely taken
up with what they do; but that they want the
chief thing, which is the will; and this se^ma to

152 THE WAT OF PERFECTION.

me to be united with God, and to leave the other
faculties free, that they may attend to things re-
lating to his service ; and for this object they have
then more ability; but as regards worldly con-
cerns, they are stupid, and sometimes as it were
fools. This is a great favour, on whomsoever our
Lord bestows it, for the active and contemplative
life are united. Our Lord is then served by all,
for the will is busy at her work, without knowing
how she works, and continues in her contempla-
tion ; the other two powers serve to do the office of
Martha; so that she and Mary walk together. I
know a person whom our Lord often raised to
this state ; sftid because she knew not what it was,
she asked a great contemplative, who told her,
''It was very possible,^^* for the like had hap-
pened to him. I think, therefore, that since the
soul is so well satisfied in this Prayer of Union,
the will must, during most of the time, be united
to Him who alone is able to satisfy it.

Now, here it seems to me, it would be well to
give some advice for those amongst you, sisters,
whom God, in His goodness, has raised to this
state, for I know there are some such amongst
you. The first is, that when they see themselves
in that joy, and know not how it has come upon
them (at least they see they could not obtain it
of themselves), this temptation presents itself, that
they think they can make it continue, and so they
do not wish even to breathe. A foolish error is
this; for as we cannot make the day break, so
neither can we prevent the night from coming on.
It is now no act of ours, for it is supernatural^

* "Que era muy poeible." It was very possible she did not
understand it. The subject is treated at length in the Saint's
Life. (See " Translation :" Dohnan, 1851.)

THE WAY OF PERFECTION. 153

and we are quite unable to acquire it. The surest
means of retaining this favour is to understand
clearly that we can neither diminish nor add
thereto, but only receive it as being most un-
worthy of it, and give thanks for it. This we
should do, not with many words^ but like the pub-
lican, not daring to lift up our eyes. It is good
to seek for more solitude, in order thereby to
make room for our Lord, and let His Majesty
work as in something of His own, and to utter,
from time to time, some sweet word, like one
blows a candle, when he sees it has gone out, in
order to light it again ; but if the candle be burn-
ing, our blowing serves only to extinguish it.
This blowing should, in my opinion, be gentle,
that it may not trouble the will, by forming many
words with the understanding. Pay great atten-
tion, my friends, to the advice I will now give
you ; for you will often find yourselves unable to
make use of those other two powers. It may hap-
pen, that the soul enjoys very great quiet, and in
the mean time the understanding is so distracted,
that what happens seems not to be in its house ;
and so then it seems that it is as a guest in
another person's house, and it goes seeking for
other lodgings to live in, since that does not
please it, for it little knows what it is to continue
stiU in one state.* Perhaps this has only been my
case, and others may not have been so. I think
that sometimes I desire to die, because I am
unable to remedy this variety of thoughts : other
times they seem to be settled in their house, and
they accompany the will, so that when all the
three powers agree, it is a kind of heaven ; just
like two -married persons who love each other, for

* This sentence I am unable to understand.

154 THE WAY OP PERPBCTION.

what one desires the other does too : but if the
husband be bad, it is soon discovered how troubled
the wife is thereat.

When the will, therefore, perceives herself in
this quiet, let her not heed the understanding, or
thought, or imagination (for I know not which of
them it is), any more than she would heed a fool ;
for if she seek to carry any one of these with her,
she must of necessity be occupied, and somewhat
disquieted; hence, in this degree of prayer, all
will be labour and no gain ; but we shall lose that
which our Lord gives us without any labour of
ours. Pay great attention to this comparison,
which our Lord suggested to me when in prayer :
it suits me exactly, and I think explains my sub-
ject. The soul is like a child that sucks, lying at
his mother's breast ; and she to please him, with-
out moving his lips, forces the milk into his
mouth. Even so is it here; for without any
labour of the understanding, the will continues
loving, and our Lord is pleased that, without her
thinking on it beforehand, she should understand
that she is conversing with him, that she only swal-
lows the milk which His Majesty puts in her
mouth, and enjoys its sweetness, and that she
knows it is our Lord who bestows this favour upon
her, and that she exults in the enjoyment of it.
But let her not be desirous of knowing how she
enjoys it, and what that is which she enjoys ; let
her then have no care for herself, for He who
stands near her will not fail to see what is best
for her; since if she should contend with the
understanding, to give it a share by taking it
along with her, she cannot do everything, and
must therefore let the milk fall out of her mouth,
and so lose that divine nourishment.

THE WAY OT PERFECTION. 155

This prayer is thns distinguished from that
wherein the soul is altogether united with God, for
then the soul does not receive this nourishment
by swallowing it down ; but she finds it within
herself, without perceiving how our Lord puts it
there. Here it seems He wishes the soul to take
a little pains, though this is done with so much
ease, that it is scarcely felt. That which torments
her here is the understanding, or imagination.
This is not the case, however, when there is a
union of all the three powers, because He that
created them suspends them: and with the delight
He then gives them. He employs them all without
their knowing how, or being able to understand
it. Hence, as I have said, when the soul finds in
herself this prayer, which is a quiet and great
contentedness of the will, without knowing how to
judge distinctly what it is, though she sees clearly
it differs exceedingly from all pleasures here below,
since dominion even over the whole world, with all
the delights thereof, would not be sufficient to
make a soul feel in herself the satisfaction which
the will has in its interior ; for other pleasures of
this life are, methinks, relished only by the bark
or exterior of the will (as we may call it) ; when
the soul, I repeat, finds herself in so high a de->
gree of prayer, which, as I have said, is now very
clearly supernatural, if the understanding, or, to
speak more correctly, the thought should run
after the greatest fooleries in the world, let her
laugh at it and leave it as a fool, and remain in
her quiet; for it will go and come, because the
will being here a powerful mistress, she will re-
cover it without your afflicting yourselves.* Yet
if she seek by force of arms to bring it to Kct,

* Thia long sentence is very obscnre.

156 THE WAY OF PERFECTION.

she loses the strength which she has against it^
and which she obtains by eating and taking that
divine nourishment; and neither one nor the
other will gain anything, but both will be losers.
There is a saying, ^^ that he who strives to grasp
at much, loses all at once :'' just so, methinks,
is it in this case. Experience wiU make this clear,
and whoever has it not, no wonder if he consider
what I have been saying to be very obscure : but
I have already said, that with a Uttle experience
he will understand it, and may thereby benefit
himself; and you will praise God that He was
pleased to direct me to express so much here.
Let us draw the conclusion then, that when the
soul has arrived at this degree of prayer, it now
seems that the eternal Father has granted her re-
quest, viz., to give her in this life His kingdom.

O blessed petition ! wherein, without our un-
derstanding it, we ask for so great a good ! O
blessed way of praying ! I wish you, therefore,
sisters, to consider how we should recite this
heavenly prayer of the " Our Father," and all our
other vocal prayers. For as our Lord has done
us this favour, we should forget all the things of
this world, because when the Lord of our soul
enters. He drives away the love of all creatures.
I say not that all those who have it,* must neces-
sarily be separated from the world ; but I would
have them understand, at least, what is wanting
to them ; and let them humble themselves, and
endeavour to be more and more disengaged from
every thought, because otherwise they will stop
here.

A soul to which God gives such pledges may be
assured He intends her for some important service,

* That is, have arriyed at this degree of prayer.

THE WAY OF PERFECTION. 157

and unless it be her own faulty she will advance
exceedingly. But if He perceive, that when He
erects this ^^ kingdom of heaven^' in her house,
she returns to the earth. He will not only mt
acquaint her with the secrets that are in His
kingdom, but He will confer this favour on her
very seldom, and only for a short time. Now,
I may be mistaken in what I say, yet I see and
know that this usually happens ; and for my part,
I consider this to be the reason why there are not
many who are more spiritual ; for as they do not
correspond in their actions with so great a favour,
and do not re-dispose themselves for receiving it,
but rather take out of our Lord^s hands the will
which he already considered His own, and apply it
to vile things ; so He goes seeking for some who
love Him, in order to give them more, though He
does not altogether take away that which He gave
the others, when they live with a good conscience.
But there are some, and I have been one of
them, to whom our Lord gives tender feelings
and holy inspirations, and light to know the nature
of all things here below ; and at last. He bestows
this " Kingdom" upon them, and places them in
this Prayer of Quiet ; and yet they make them-
selves deaf, because they love so much to be
speaking, and to repeat many vocal prayers in
great haste (like one who wants to get through
his task), having formerly bound themselves to
say them every day, when, as I have said, our
Lord delivers His kingdom into their hands, but
they do not accept it, imagining they do bet-
ter in saying these prayers; and so they for-
get the great favour our Lord offers them. Do
not you, sisters, act in this manner : but watch
carefully, when our Lord shall bestow this £Eivour

158 THE WAT OF PERFECTION.

upon you ; consider that you lose a ^eat treasure,
and that you do much more by leisurely saying
one word of the ^^ Our Father/' than by often
repeating it hastily, without understanding it.
He to whom you pray is very nigh : He will not
fail to hear you ; and believe me, hereby we may
truly praise and sanctify His name, for now you
glonfy our Lord as if you belonged to His house,
and you praise Him with more ardent affections
and desires ; and it seems you cannot help know-
ing Him much better, when you have tasted "how
sweet He is/' Thus I exhort you to be careful,
since it is very important for you to be so.

CHAPTER XXXII.

BHE EXPLAINS THE WORDS, "THY WILL BE DONE ON EARTH, AS IT

IS IN HEAVEN," ETC.

OuE good Master having now asked for us, and
having also taught us to ask for a favour of such
value, which includes all the things which we can
desire in this world ; and having bestowed so great
a favour upon us, as to make us His brethren, let us
consider what He wishes us to give to His Father,
and what He offers to Him for us, and what He
desires of us; since it is proper that we should
serve Him by something answerable to such great
favours. O good Jesus ! who givest so little (lit-
tle on our part), whereas thou askest much from
us, although if we consider the thing in itself, it
is nothing in comparison to what we owe so great
a King. But it is certain, my Lord, that since
Thou hast given us thy kingdom. Thou dost not

THE WAT OF PERFECTION. 159

deprive us of everything; and we give all that we
can, if we give it as we say in the next words,
" Thy will be done on earth, as it is in heaven/^

You did well, our good Master ! in making the
above petition, that we may be able to accomplish
what you oflfer to us. Were it not so, O Lord !
this seems to me impossible to do : but because
your Father performs what you desire Him, about
giving us here His kingdom, I know we shall also
find you faithful, in giving Him that which you
offer for us. For when earth shall become heaven,
it will be possible to accomplish your will in me ;
but without this, and in a soil so barren as mine
is, I know not. Lord, how it can be possible. It
is a great favour which you offer. And when I
think of this, I smile at those persons who dare
not beg crosses of our Lord, because they think
He must needs send them immediately. I speak
not of those who wish not to have them out of
humility, because they consider themselves unable
to bear them ; though for my part I consider, that
He who gives them such a great love of Him, as to
desire so sharp a means of expressing it, will give
them strength to bear these crosses also. I would
ask those who do not pray for crosses, through
fear of their being sent to them immediately, what
they say when they beseech our Lord to accom-
plish His will in them ? It is indeed to say that
which all say, but not to do it. This, sisters,
would not be well. Consider that our good Jesus
seems here to be our Emperor, and to be willing
to mediate between us and His Father, and this to
His no small cost. Now, it would not be proper,
that what He offers for us, we in reality should
fail to perform : let us rather not say the words.

I will now show it another way. Consider,

160 THE WAY OF PERFECTION.

daughters^ tkis promise must be fulfilled, whether
we wiU or no : take my advice then, and believe
me, and make a virtue of necessity. O ! my Lord,
what a great consolation is this to me, that Thou
wouldst not leave to so bad a will as mine the
accomplishing or not accomplishing of Thy will.
Were the accomplishment of Thy will in heaven
and on earth in my hands, what a condition should
I be in ! I therefore now freely give you mine
(although at a time when it is not free from much
self-interest), for I have tried, and this by long
experience, what gain is obtained by resigning my
will to Yours. O ! my friends, what a great benefit
is acquired here ! O ! what a great loss, when we
do not perform what we promise God in the " Our
Father,^' respecting what we ofi'er Him.

Before I tell you what is gained thereby, I will
show you what you offer, lest you afterwards
should consider yourselves deceived, and say you
did not understand it. Let us not be Uke certain
reUgious women, who do nothing but promise;
and when they do not keep their promise, they
give this excuse, and say, " We did not understand
what we promised.^^ It may now be the case
here ; for, to say we will resign our will to that of
another, seems very easy, till by trying it we dis-
cover it is a most difficiJt thing to be done, if it
be done as it ought to be ; it is easy to utter, but
hard to execute ; and if they thought one was not
more important than another, they understood it
not. Make those understand it, who shall make
their profession in this house, by a long trial of
them: let them not suppose they are to bring
words only: they must bring works also. Yet
superiors do not always guide us with rigour,
because they see we are weak; and sometimes

THE WAY OF PERFECTION. 161

they rule the weak and the strong in the same
manner. But here it is not so^ for our Lord
knows what every one can bear ; and when he sees
one that has strength^ He does not desist till He
has accomplished His will in him.

I wish, then, to inform and remind you what
this His will is ; do not fear that it is to give you
riches, pleasures, and honours, or any worldly
advantages; our Lord has greater love for you,
and He highly values what you give Him, and
desires to reward you amply, since even when
you are alive. He gives you His Kingdom. Do
you wish to see, then, how He acts towards those
who say this to Him in sincerity? Ask His
glorious Son, who said this when He prayed in
the garden ; as He uttered it with resolution and
an entire will, see if He accomplished in Him, by
giving Him such an abundance of troubles, pains^
injuries, and persecutions, till at last He ended
His life by the death of the cross. Here then
you see, daughters, what He gives to Him whom
He loved most ; and hereby we may know what
His will is. Thus these are His gifts in this
world. He acts conformably to the love He has
for us. To those whom He loves more. He gives
these gifts the more ; to those less, whom He loves
less ; and so in proportion to the courage He sees
in every one, and to the love He has for His
Majesty. He sees that he who loves Him much,
can suffer much for Him. To him that loves little.
He gives little. For my part I think, that the
rule of being able to bear great or little, is that of
love. Hence, sisters, if you possess this, endeavour
that the words which you address to so great a
Lord, be not words of compliment: but force
yourselves likewise to suffer what His Majesty

M

162 THE WAY OF PERFECTION.

thall be pleased to send you. For if yon give up
your will in any other way^ it is like a person who
shows you a jewel, and offers it, yea begs of you
to take it ; and when you stretch out your hand to
receive it, he holds it fast and will not give it.
These are not iests which we are allowed to put
upon one who has endured so many for ns ; for if
there were nothing else, it is no reason why we
should mock Him so often ; since it is not seldom
that we say this to Him in the " Our Father/^
Let us now, once for all, give Him the jewel
freely, which we have so often pretended to give.
It is true He gives it to us first, in order that we
may give it to Him again.

Secular persons will do much, if they have
earnest resolution to fulfil it : and you, daughters,
will do a great deal also, by saying and by doing
in word and work, as indeed it seems we Religious
do. And yet sometimes we not only offer to give
Him the jewel, but we put it into His hands, and
take it again. We suddenly become so generous,
and afterwards so parsimonious,'^ that it had been
better in some respect we had been more cautious
in giving. Now because all that I have advised
you to do in this book, is directed to the object of
inducing to give yourselves up entirely to your
Creator, of resigning our wills to His, and disen-
gaging ourselves from Him (of which you already
understand the great importance), I will speak
no more about it. But I will mention the reason
why our good Master places here those words
mentioned above, for He is one who knows how
much we shall gain by doing this service to His
Eternal Father, since by accomplishing these
words, we dispose ourselves, in a very short time^

* '' Y despues tan eeoasot," &c.

THE WAT OF PERFBCTION. 168

to see ourselves arrived at our joumey^s end^ and
drinking of tibe ^^ living water*^ of the already
mentioned; for without resigning our own will
entirely to our Lord, to regulate everything
regarding us according to it. He will never allow
us to drink of this water.

• This is perfect contemplation, which you desired
me to write about ; wherein, as I have shown, we
do nothing on our part : we neither labour, nor
negotiate at all, nor is more requisite, for all else
disturbs and hinders us, except saying : ^^ Thy will
be done/^ May your will, O Lord! be fulfilled
in me, in whatever way You shall please : if You
wish it to be fulfilled by afflictions, only grant me
strength, and let them come : if by persecutions,
sickness, disgrace, and poverty — ^lo ! here I am : I
will not turn away my face, O my Father ! Nor
is it fit I should turn my back.* Since Your Son
offered, in the name of all this my will also, there
is no reason I should fail on my part. But do
me the favour to give me Your Kingdom, that I
may be able to accomplish Your will, since He
asked it of You for me; dispose of me as one
entirely Yours, according to Your wilL

O my sisters ! how powerful is this gift ! If it
be presented with the resolution it should be, it
even induces the Almighty to become one with
our baseness : it transforms us into Himself, and
unites the Creator with the creature. Consider,
whether or no you are well rewarded, and whether
you have a good Master, who knowing by what
means His Father^s affection is to be gained,

* ** Gtimplase^ Sefior, en mi vuestra voluntad : si quereis con
trabajos, dadme esfuerzo, y vengan : si con persecuciones^ y en-
fermedades, y deshonoras, y necesiades, aqui estoy : no volveri^.
Padre mio, d roetro^ ni es razon Tudva las espaldas.'"

M 2

164 THE WAY OF PERFECTION;

instructs us how and by what manner we are to
serve Him. Now the more resolute the soul is, and
the more she shows by her actions that these
are not words of mere compliment, the closer
does our Lord unite us with Himself, and exalt
us above all things here below, and even above
ourselves, in order to dispose us for receiving
great favours. For even in this life. He is never
tired with rewarding our services, so much does
He value them ; so that we know not what more
to ask, and His Majesty is never weary with
giving ; for not content with having made such a
soul one with Himself, by uniting her with Him-
self, He begins to regale Himself with her and
discover secrets to her, and He is pleased that she
should understand what she has gained, and
should know something of that which is to be
given to her afterwards. He makes her lose the
exterior senses, in order that no other object may
occupy her attention : (this is a rapture) . He
also begins to converse with her so very familiarly
that He not only restores her will to her, but
with it gives her His own ; for as our Lord con-
verses so familiarly with her. He is pleased that
they ^' command by tums,^^^ as the expression is,
and fulfil what the soul requests of Him (as she
performs what He requires of her) : and this is
done so much better, because He is powerful, and
can do whatever He wills, and He never ceases to
will. In the mean time, the poor soul cannot do
what she desires, though she would wish; nor
indeed can she do anything, except strength be
given to her. And this is her greatest riches, to be
the more indebted, the more she serves Him ; and
oftentimes is she afflicted to see herself exposed to

* ''Que maoden i, veces, como dioen," &c.

THE WAY OF PERFECTION. 165

80 many inconveniences^ obstacles^ and bonds^ as
the prison of this body brings with it, because
she would be glad to pay oflf some part of what
she owes. But she is very fooUsh to afflict herself
so much ; for though she may do aU that Ues in
her power, what can we pay, who, as I have said,
have nothing to give but what we receive? We
can however know ourselves ; and 'this we do by
His assistance, viz., perfectly to resign ourselves
to His will. All else is a hinderance to a soul
which our Lord has advanced so far; it does
harm, and not good.

Observe, that I speak of a soul which our Lord
has been pleased to join to Himself by union and
perfect contemplation, for humility alone is that
which does everything ; and this is not acquired
by the understanding, but by a clear truth, which
comprehends in a moment what the imagination
by labouring cannot reach in a long time, that we
are '^ a very nothing,^^ and that God is everything.
One caution I give you, not to think of reaching
this degree by your own strength or diligence, for it
is vain : even if you had devotion, you will remain
cold, but only say with humility and simpUcity,
which obtain everything — " Thy will be done.^^

CHAPTER XXXIIl.

or THB W0BD8, "GIVE UB THIS DAT OUB DAILT BREAD."

Since, as I have said, our good Jesus under-
stands how difficult a thing this was which He
offered us, and knowing our weakness, how we
often make ourselves b^eve that we do not un-

166 THE WAY OF PERFECTION.

derstand what the will of God is^ as we are so
weak, and He is so merciftil^ He saw a remedy
for this was necessary; and therefore He asked
for us of His Eternal Father this heavenly bread.
He saw it was in no way necessary for us, to
omit griving what was given, because in this con-
sists all our gain. But to accomplish the object
without this favour, He perceived was very diffi-
cult. For tell one who fares deliriously, and it
rich, that it is God^s will he should live mode-
rately, that so others who are even dying with
hunger, may at least have bread to eat. He will
urge a thoussmd reasons for not understanding
the divine will, except for his own purpose. Tell
a detractor that it is God's will he should love his
neighbour as he loves himself, he cannot fulfil it
with patience, nor can reason make him under-
stand it. In a word, tell a Religious who is
accustomed to liberty and excess, that he should
consider he is bound to give good example, and
that he should remember he ought to fidiil this
petition, when he says it, not with words merely,
but that he has sworn and promised to fulfil it,
and that it is God's will he should perform his
vows, and that he must consider how directly he
goes against them, should he give scandal ; and that
he has taken a vow of poverty, which he is bound
to observe without seeking to be free from it, for
such is the will of our Lord : even such conside-
rations cannot induce some of these men to desire
to do His will. What would become of us then,
had not our Lord performed the principal part by
the remedy which he has applied ? There had
been surely but very few who would have fulfilled
these words, which He spoke for us to His Father,
'^ Thy will be done.'' Our good Jesus, therefore^

THE WAY OF PIBFECTIOIT. 167

seeing our necessities^ sought out an admirable
means^ whereby He showed us the extremity of
the love He bore us ; and in His own^ and in the
name of His brethren^ He made this petition^
" Gire us this day our daily bread/^

Let us^ sisters, for the love of Q-od, understand
what our good Master prays for^ since it is venr
important that we should not pasi over this peti-
tion hastily, and consider that to be very httle
which you have given, since you are to receive so
much. It seems to me at present (bowing to
another better judgment) — that our good Jesus^
seeing what He had given for us^ and how the
giving of it concerned us, and the great difficulty
there would be, as I have said, because we are by
nature so inclined to what is base, so exceedingly
destitute of love and courage^ that the sight of
His ardent love was necessary to awaken us, and
that not once but every day, was here obliged to
resolve to remain with us. But as it is a matter
of such great importance. He wished it to come
from the hand of His Eternal Father, because
though they are both one, and though He knew
that what He did on earth, God would ratify in
heaven, and esteem as good, since His will and
that of His Father were one ; yet such was the
humility of our loving Saviour, that (as man) He
wished to ask leave as it were for it, though He
already knew he was beloved bv His Father, and
that He delighted in Him. He knew very weU
that He asked for more in this petition than in
thef rest, because He knew the death they would
make Him suffer, and the disgrace and affironts
He would have to endure.

Now, my Lord, what father can be found, who
having given us a Son (and such a Son I) who was

168 THE WAY OF PERFECTION.

SO ill used, would consent still to remain among
tis, in order to suflfer new injuries? Certainly
none, O Lord ! but your Son would have done so.
You know well to whom you pray. O God ! what
excessive love in the Son ! and what immense love
is that of the Father ! Yet, I am not much sur-
prised at our good Jesus, for having already said,
" Thy will be done !" He was to fulfil it, being
what He is. I know He is not like us. Remem-
bering, therefore, that He accomplished it by
loving us as Himself, He accordingly endeavoured
to seek the means of fulfilling this command with
greater perfection, though it was to be at His
cost. But how did you consent. Eternal Father?
How could you see your Son daily in such wicked
hands, having permitted it to be done once, and
how could you consent thereto ? Since then you
see how they have used Him, how could your
goodness see Him endure daily such injuries?
And how many affronts are now offered to Him in
the Most Holy Sacrament ? In how many of his
enemies^ hands must His Father behold Him, and
how numerous are the insults of these heretics !
O eternal Lord ! how can you admit such a peti-
tion ! How can you consent to it ? Look not at
His love, who for the perfect accomplishment of
your will, and for our benefit, will even allow
Himself every day to be cut in pieces. It is your
part, O my Lord ! to consider this, since your Son
does not hesitate at anything. Why must all our
good come at His cost ? Why does He conceal
everything, and seem not to know how to sp%ak
for himself, but only for us ? Must there be no
one, then, to plead for this most loving Lamb ?

I have observed how in this petition only He
redoubles the words^ for He speaks firsts and then

THE WAY OF PERFECTION. 169

«

prays, ^^ Give us this day oiir daily bread/' As
much as to say, that since He gave it to us. He
would not take it from us again till the end
of the world; but let it serve for our help and
service every day. Let this consideration, my
daughters, melt your hearts, into loving your
spouse, since no slave willingly professes himself
to be so, and yet our good Jesus thinks Himself
honoured by it. O Eternal Father ! how exceed-
ingly meritorious is this humility! With what
treasures can we purchase your Son ! We know
how to sell Him, for that was done for thirty
pieces of silver ; but to buy Him, no price is suffi-
cient. He is made here one of us, by that portion
of our nature which He possesses. And as He is
Lord of His own will, He reminds His Father,
that since it is His, He can give it to us, and
therefore He says, " Our bread.^^ He makes no
difference between Himself and us, but makes us
one with Himself; that so, by His Majesty daily
joining our prayer with His own, ours may obtain
from God what we request.

CHAPTER XXXIV.

THI SAME SUBJECT IS CONTINUED, AND APPLIED TO THE BEO
TION OF THE MOST BLESSED 8ACBAMENT.

Since these words " every day ^* seem to mean
for ever, 1 have been considering why our Lord,
after He had said " daily,^' should add, " Give us
this day.^^* I will show you my foolishness, for it
will appear to be such, by my venturing to speak
on this subject. The word '^daily,^' means (it

* " Panem nostrum quotidlaniim da nobis bodie."

170 THE WAY OP PERFECTION.

seems so me), that we enjoy Him here on earth,
and shall do so in heaven also, if we make good
nse of His company here in this world, since He
has remained with us for no other reason, but to
aid, encourage, and sustain us in doing His will,
which, as we have said, must be accomplished in
us. The saying " this day,^^ seems to me to imply
mie day, viz., while the world lasts, and no more ;
and indeed it is but one day, as it were, for those
wretches who are condemned to hell, who do not
enjoy it in the other life. But it is not our
Lord^s fault, if they allow themselves to be con-
quered, for He will not fail to animate them to
the end of the battle : they will then have nothing
whereby to excuse themselves, or to accuse the
Eternal Father, because He took it away from
them at the best time. Hence, His Son begs of
Him, that since it is for no more than one day.
He would let Him spend it with His friends, not-
withstanding the indignities some persons offer to
Him ; for since His Majesty has given Him to
us, and sent Him into this world through His own
goodness and will. He now willingly desires not
to desert us, but to stay here with us, for the
greater glory of His friends, and the grief of His
enemies j so that He now asks nothing more than
only for " to-day,^* because as He has once given
us this most sacred bread, we are certain that Htf
has given it to us /or ever. As I have mentioned.
His Majesty gave us this nourishment, and manna
of the humanity,* that so we may find it when we
please, and not die of famine, except through our
own fault; for in every way which the soul can
desire to feed, she will find in the Most Holy
Sacrament sweetness and consolation. There is

THE WAY OF PEBFSCTIOK. 171

no poverty, trouble, or' persecation, which is not
easy to bear, if we once begin to taste and relish
His sufferings.

Ask the Father, therefore, daughters, together
with this Lord, to let you this day have your
spouse, that you may never see yourselves in this
world without Him ; and this will be sufficient to
moderate so great a pleasure, that He remains
thus disguised under these accidents of bread and
wine j and this is torment enough for one that has
nothing else to love, nor any other comfort ; be-
seech Him not to desert you, but to grant you a
disposition to receive him worthily. Be not soli-
citous for any other bread, for you have truly
resigned yourselves to the will of God ; I mean at
those times of prayer, when you are treating
about more important matters; for there are
other times in which you may work and earn
your food, though not with solicitude. At no
time busy your mind about this : but let the body
labour (for you ought to get your living), and let
the soul rest : leave this care to your spouse, as I
have exhorted you in another place more at length:
He will always take it on himself. Never fear,
lest He will forget you, if you fail not in what
you have promised about resigning yourselves
to the will of God. And truly, my daughters,
for myself I tell you, that should I now, through
malice, fail in wanting resignation (as I have
often done before), I would not entreat Him to
give me bread, or anything else to eat : let me die
of hunger. For why should I desire to live, if
every day I am exposing myself more and more
to eternal death? Hence, if you sdnc^ely give
yourselves up to God, as you say here. He will take
care of youv Just lus when a person enters upon a

172 THE WAY OF PERFECTION.

service, he is anxious to please his master in every
thing, and the master is bound to find the servant
in food while he remains in his house and serves
him, except he become so poor that he has
nothing, either for himself or for the servant.
But here this is not the case, since our Master
ever is and ever will be powerful and rich. Now,
is it fit, a servant should every day be asking for
victuals, when he knows His master takes care,
and must take care to provide him with food?
He might with reason tell him to be careful in
serving him and pleasing him, for by fixing his
thoughts on what he should not, he does nothing
right. Hence, sisters, however anxious others
may be in asking for this bread, let us beseech the
Eternal Father, that we may deserve to ask of
Him our eternal bread. And as the eyes of the
body cannot take delight in beholding Him,
because He is so veiled, let us hope He will
discover Himself to those of the soul, and make
Himself known to be another kind of pleasant
and delicious food, and that He may thus pre-
serve our hfe.

Do you think that this most holy food is not
nourishment for these bodies, and an excellent
remedy even against corporal maladies? I know
it is, for I am acquainted with one subject to
grievous diseases, who being often in great pain,
was hereby freed from it, as by the touch of one's
hand, and afterwards continued in perfect health.
This was very usual, in diseases too which were
well known, and which in my opinion could not
be coimterfeited. And because the wonders which
this most holy bread effects on those who worthily
receive it are well known, I do not relate many
which I could mention, with regard to the person

THE WAY OF PERFECTION. 173

I speak of, and I know they .are not false. Our
Lord had given her so lively a faith, that when
she heard some persons say they wished they had
lived at the time when Christ our Lord (our
Sovereign Good) conversed in this world, she
smiled to herself, and thought that since men en-
joyed Him in the most Holy Sacrament as really
as if He were alive, what need they care for any
more ? I know with regard to this person, though
she was not one of the most perfect, that for
many years when she communicated, she endea-
voured to revive her faith, as much as if she had
seen with her corporal eyes our Lord coming into
her soul. And this she did (believing that our
Lord entered into her poor cottage), in order that
she might disengage herself, as much as possible,
from all exterior things, and enter in with Him.
She endeavoured to recollect her senses, that they
might all understand so great a good; I mean,
might not hinder the soul from understanding it.
She imagined herself to be at His feet, and with
blessed Magdalen she wept as much as if she had
seen Him with her corporal eyes in the house of
the Pharisee ; and though she might have felt no
devotion, yet faith told her that there she was
well ; and there she stood discoursing with Him.
For imless we wish to make ourselves stupid and
blind our understanding, there is no doubt that
this is not a representation of the imagination, as
when we consider our Lord upon the cross, 9r in
some other stages of his passion : there we repre-
sent these things as past. This is now present,
and is an absolute truth : hence, we need not seek
Him out in some remote place ; but as we know,
that while the natural heat has not consumed the
accidents of bread, our good Jesus stays with us^

174 THE WAY OP PEEFECTION.

we do not lose so good an opportunity^ but join
ourselves witli Him.

Now^ if when He lived in this worlds He healed
the sick by the mere touch of His garments^ what
doubt is there but that He will perform miracles^
since He is so intimately within us^ if we have a
lively faith; and that He will grant us what we
ask of Him^ while He is in our house ? His Ma-
jesty is not accustomed to be a bad pay-master^ if
we give Him good ent^i;ainment. K you are
troubled at not seeing Him with your corporal
eyes^ consider it is not expedient for us ; for it is
quite one thing to see Him glorified^ and another
to see Him as He was^ when He lived and con-
versed on earth. No one would be able to bear
it^ such is our weak nature; there would be no
worlds nor would any one be able to stay in it^
because by seeing this eternal truths it would
evidently appear that all those things which we
value here^ are a lie and a cheat. And seeing so
great a majesty^ how should such a sinner as I
am^ who have so highly offended Him^ dare to be
so near Him? He is accessible imder those ac-
cidents of bread ; for if the King be disguised^ it
seems we are not troubled to converse with Him,
without so many ceremonies and reverences; it
even appears that He is obliged to suffer this,
because He has not made Himself known.
Who dare approach Him with such tepidity,
such unworthiness, and with so many imperfec-
tions?

As we do not know what we ask, how much
better has His wisdom ordered it! To those
whom He sees likely to profit thereby. He dis-
covers Himself; though they see Him not with
their corporal eyes. He has many ways of dis-

THE WAT OF PEBrSCTION. 175

closing Himself to such a soul^ by great internal
sentiments^ and that in different ways.

Stay willingly with Him : lose not so fair an
opportunity of negotiating^ for after you have
conmmnicated is the time. Consider that this is
a great benefit to a sonl^ and wherein our good
Jesus delights much — see that you keep Him
company. Make great aecoimt^ daughters^ of
your not leaving Him. H obedience enjoin you
some other duty^ endeavour that your soul may
be still with our Lord : He who is your Master
will not fail to teach you^ though you understand
it not ; but if you immediately fix your thoughts
on something else; and if you mind Him not^
nor esteem Him who is within you^ then complain
of no one but yourselves.

This^ then^ is the proper time for our Master to
teach us^ and for us to hear and kiss His feet^
because He has been pleased to instruct us ; and
let us beseech Him not to depart from us. K
you make this request on beholding a picture of
Christ, it seems to me to be folly, to leave at such
a time the Person Himself, in order to see His
likeness. Is it not the same, as if possessing the
picture of one whom we love dearly, and on the
individual coming to visit us, we should neglect
to speak to him, but converse entirely with his
picture? But do you wish to know at what time
this is no less useful than holy, and when I take
a very great pleasure in it? When the person
himself is absent, and wishes us to understand
that he is so by many avidities, then it is a great
pleasure to see his picture, whom we love with
such great reason : on whatever side I turn my
eyes, I should wish to see it. On what more
delightful object can we fix our sight, than on

176 THE WAY OF PERFECTION.

one who loves us to such a degree — on One who
comprises all good things in Himself? Unhappy
heretics, who by their own fault have lost this as
well as other consolations.*

But after you have received your Lord, endea-
vour to shut the eyes of the body and open those
of the soul, since you possess His very Person
within you ; for I tell you again (and I wish to
tell you often), that if you adhere to this practice
every time you communicate, and endeavour to
keep such a conscience that you may be admitted
frequently to the enjoyment of this good. He will
not come so disguised, but as I have said He will
make Himself known by many ways, according to
the desire we have of seeing Him ; and you should
earnestly desire, that He may wholly reveal Him-
self to you. But if we make no account of Him,
and after we have received Him, go away from
Him to seek after other base objects, what can He
do? Must He drag us by force to seek Him,
because He loves to be known by us ? No, for
men did not treat Him well, when He openly
exposed Himself to the gaze of all, and told them
plainly who He was: there were very few who
believed in Him. It is therefore a great mercy
which He shows us aU, that His Majesty will
allow us to understand it is He who is present
in the Most Holy Sacrament. But He does not
like to be seen openly, nor to communicate His
favours and bestow His graces, except on those
who He knows earnestly desire Him, because
such as these are His true friends. For let me
tell you, whoever is not so, and approaches not to
receive Him as such, never let him importune our

* '' Desventurados destos herejes, que ban perdido por su
culpa esta consolacion con otras ! "

THE WAY OP PERFECTION. 177

Lord to manifest Himself to him. He does not
think the hour goes soon enough, wherein he has
fiilfilled what the Church commands, when pre-i
sently he goes out of his house, and endeavours
to drive our Lord away also. Hence, such a
person seems, by other afifairs, and occupations,
and tumults of the world, to make all the haste
he can, that our Lord may not take possession of
his house.

CHAPTER XXXV.

SHE CONCLUDES THIS SUBJECT WITH AN EXCLAMATION TO THE

ETERNAL FATHER.

ft

I HAVE thus here entered into details (though
I have spoken on the subject in the Prayer of
Recollection,) showing how very important it is
thus to enter alone into ourselves with God. And
when you do not communicate, daughters, and
yet hear mass, you may communicate spiritually,
which is a very beneficial practice : you may do
the same about retiring afterwards into yourselves,
for thus the love of our Lord is deeply imprinted
on our heart. When we dispose ourselves to
receive. He never fails to give, in many ways
unknown to us. Just as when we are coming to
a fire, which though very great, yet if you stand
at a distance from it and hide your hands, you
can hardly get warmth from it, though it gives
more heat than is felt where there is no fire at all.
But it is another thing for us to desire to come
near this fire ; since if the soul be well disposed,
(I mean, if she be desirous of expelling the cold)^

N

178 THE WAY OF PERFECTION.

and if she continue therein for some time^ she
keeps the heat she gets for many hours^ and a
smsJl spark flying out from it sets her all on fire.
Indeed^ it is so important for us to dispose
ourselves for this favour, that you should never
wonder, daughters, at my repeating it so often.

But remember, sisters, that if you should not
succeed well at the beginning, you must not be
troubled thereat: for the devil, perhaps, may
bring on you some trouble of mind and anguish,
because he knows the great harm he receives
thereby. He will make you believe there is more
devotion in other things than in this : but believe
me, do not leave off this method, for thereby our
Lord will try how much you love Him. Re-
member, there are few souls who accompany and
follow Him in troubles : let us sufifer something
for Him, since His Majesty will reward us.
And remember, likewise, there will be some who
not only love not to stay with Him, but with
rudeness drive Him from them. We must, there-
fore, suffer something, that He may discover we
have a desire to see Him and to be with Him.
And since He endures, and wUl still endure, aU
things, for the sake of finding only one soul to
receive and retain Him in herself with affection,
let this soul be yours : because were there none
such, with reason would the Eternal Father be
unwilling to abide with us. But He is so great a
friend to His friends, and so good a Master to His
servants, that as He knows the will of His dear
Son, He will not hinder so noble a work, wherein
His love is so perfectly seen.

Since, then. Holy Father who art in Heaven,
Thou wiliest this, and dost accept it (and it is
evident you ^ould not refdse a favour so bene-

THE IITAT OP PERFECTION. 179

ficial to U8)> there must^ as I said at firsts be some
one who will speak for Your Son.

Let us^ daughters^ be those persons^ though it
is a bold attempt^ considering what we are : yet,
relying on our Lord^s command that we should
ask, and adhering to this obedience in the name
of our Good Jesus, let us beseech His Majesty,
that seeing He has left nothing undone, by be-
stowing on sinners so great a benefit ss this. He
may in His Goodness be pleased to apply some
remedy, that He may not be so unworthily treated
here ; and that since His Holy Son has proposed
so good a means, viz., that we may often oflPer
Him up in sacrifice, so precious a gift may be of
service in stopping the further progress of such
immense evils and irreverences as are practised in
places where this Most Holy Sacrament has been,
viz., among the Lutherans, who demolish churches,
kill so many priests, and abolish] the Sacra-
ments. What an affliction is this, my Lord and
my God ! I beseech You, O Eternal Father !
allow this evil to continue no longer : stop this
fire, O Lord ! for if You will, You can.

Consider that Your Son is still in the world ;
through respect for Him, let such foul, filthy, and
abominable doings cease ; and for the sake of His
beauty and purity also let them cease, for He
does not deserve to lodge in a house where such
things are. Do it not for our sakes, O Lord ! for
we do not deserve it ; do it for Your Son's sake,
since to beseech You that He should not abide
with us, this we dare not ask. He has, however,
obtained from You the favour that for ^^ to-day,^^
that is, as long as the world shall last. You would
leave Him here : for otherwise, all things would
come to an end ; and what would become of us ?

n2

180 THE WAY OF PERFECTION.

If anything can appease You, it is our possessing
here* such a pledge.

Since, then, my Lord, some remedy must be
found, let Your Majesty apply it. O my God ! who
could importune You so much, and serve you so
much, as to be able to request so great a favour, in
recompense for His services, since You send none
away unrewarded ! But I have not done so, O
Lord ! but rather I am one, who perhaps have so
exasperated You, that through my sins such great
evils have happened.f What then ought I to do,
my Creator ! but to present You with this most
Sacred Bread ? And though You gave it to us,
yet I must give it back again, and beseech You, by
the merits of Your Son, to do me this favour, since
He has merited it by so many ways. Now, O
Lord ! now do calm this sea. J Let not this Ship
of the Church be always tossed about in such a
tempest :§ save us, O Lord, or we perish !

CHAPTER XXXVI.

SHE EXPLAINS THE WORDS, " POROIVB US OUR TRESPASSES," ETC.

Our good Master seeing, then, that with this
celestial food all things become easy to us (unless
it happen otherwise by our own fault), and that
we may very easily perform what we have pro-
mised the Father in order that His will may be

* That IB, in this world.

+ Here the Saint shows the same wonderful humility that
appears in her " Life."

X " Ya, Sefior, ya, Seftor, haced que sosiegue este mar."

§ "No ande siempre en tanta tempestad esta nave de la
Iglesia."

THE WAY OF PERFECTION. 181

done in us, now beseeches Him that He would
forgive us our ^^ trespasses/^ since we forgive
others ; and so proceecfing in His prayer, He uses
these words> "And forgive us our trespasses, as
we fwgive them that trespass against us" Ob-
serve, sisters. He does not say, " As we shall {or-
give,^' that we may understand whoever asks for
so great a gift as the preceding* is, and whoever
has abready resigned his will to God's will, must
have done this duty already; and, therefore. He
says, "As we forgive them/' Hence, whoever
truly says these words to our Lord, " Thy will be
done," ought to have done it all, at least, in his
resolution. You see here how the saints rejoiced
at injuries and persecutions, because in forgiving
them they had something to present to God, when
they prayed to Him. But what shall such a poor
wretch as I do, who have so little to forgive, and
so much to be forgiven me ? O my Lord ! if there
be any to keep me company, and who never yet
understood this point, — if there be any such, in
your name I beseech them to remember this, and
to make no accoimt of certain trifles which they
call injuries ; for, like children, we seem to bmld
houses of straw, by taking notice of these puncti-
lios of honour.

Would, sisters, that we understood what a
thing honour is, and in what the loss of it con-
sists ! I speak not of you now (since it would be
a great shame, not yet to have understood this),
but of myself, when I look back upon the time in
which I valued honour so much, not knowing
what it was, and following the example of the
multitude. O ! at how many things was I dis-
pleased, of which I am now ashamed ! And yet

* Beceiving our Lord's body.

182 THE WAY or PERFECTION.

I was not one of those that paid much r^ard to
these things, but I stood not on the main point of
honour, because I did care for the honour which
brings some advantage with it : this is the honour
which benefits the soul. O ! how true are the
words, "Honour and profit cannot stand toge-
ther/' I know not whether He spoke the words
exactly in this way ; yet it is quite true to say,
that the souPs profit and honour can never agree
together. It is astonishing to see in what oppo-
site ways the world goes on. Blessed be God, who
has brought us out of it. May His Majesty grant
that it may be always as far (as it now is) from
this house. God deliver us from monasteries
where points of honour are observed, in such there
will never be much honour given to God.

But take notice, sisters, that the devil does not
forget us : he likewise contrives honours for mo-
nasteries, and settles his laws for their rising and
falling in dignities, like those of the world ; and
tibey place their honour in certain trifling mat-
ters, at which I am astonished. The learned
must go according to their learning : this I do not
understand, viz., that he who has got so far as to
read divinity, must not condescend to read philo-
sophy, for this is a point of honour, which honour
consists in ascendmg, and not in descending ; and
even in his own judgment, if it were enjoined
him under obedience, he would consider it an
aflfront, and find some to defend him, and say, " It
is an injury,^' and immediately the devil discovers
reasons, that even in the law of God there seems
to be some ground for it. Even among nuns, she
that has been prioress must be thought unfit for
any other inferior office ; the senior must be con-
sidered, and this we never forget : and sometimes

TKE WAT OF PERFECTION. 183

it seems that we deserve ment^ because the order
enjoins it. This is a matter only fit to be htoghed
at^ or rather deplored : I know the order does not
forbid our having humility. It commands this^
for preserving good order ; but I am not to be so
strict in this respect^ in things concerning my own
reputation^ so as to take as much care of this
pomt of order^ as of other things relating to it^
which, perhaps, I observe very imperfectly. Let
not all our perfection consist in observing this :
others will mind it for me, if I be careless. And
in such a case, since we are inclined to ascend
higher (even though we should thereby lose oiwr
ascent to heaven), it seems we must not think of
jde9cendi$ig.

O my Lord ! are you not our pattern and ex-
ample ? Certainly you are. Now, wherein did
your honour consist, O honoured Master? Did
you not in reality lose it, by being humbled even
to death? No ! Lord, but you gained it for us
all. O ! for the love of God, sisters, consider how
much we shall lose our way, if we follow this road,
since from the beginning it is the wrong one ; and
God grant no soul may perish for observing these
miserable points of honour, without considering in
what honour consists, lest afterwards we come to
imagine that we have done a great deal if we for-
^ve some little trifle of this kind, which was
neither an affircmt nor injury, nor anything; and
like one who has done some extraordinary action,
we come and beg of God to forgive us, since we
have forgiven others. Make us imderstand, O my
Grod! that we know not ourselves, and that we
xx)me with empty hands ; and do you, in your
m^cy, pardon us.

But how highly must God here value our loving

184 THE WAY OF PERFECTIONS.

one another, since our good Jesus might have pro-
posed other things to His Father, and have said,
*' Forgive us, O Lord, because we do great
penances, or because we pray and fast much, and
have left all things for yoUy and because we love
you exceedingly, because we would lose our lives
for you/^ Many other things of the Uke nature I
could mention ; aud yet our Lord only said, ^^ As
we forgive them ;^^ because, perhaps. He knew we
were such great lovers of this miserable honour ;
and because it is a duty so difficult to be per-
formed by us. He therefore mentioned it, and
ofiFered it in our behalf.

Now, observe carefully, my sisters, that He
says, ^' As we forgive," speaking of something as
already done. And mark this well, that when
some of these things happen to a soul, and she
does not rise from the prayer of Perfect Contem-
plation (of which I have spoken already), firmly
resolved to forgive, and when occasion offers, does
not actually forgive an injury, however great it
may be, though these injuries are only trifles, she
need not trust much in such prayers; for these
trifles do not affect that soul, which God unites to
Himself in such sublime prayer, nor does she pay
any more regard to being esteemed than despised.
I have not spoken correctly; for ^(mowr afflicts her
more than dishonour, and great dehght and re-
pose, than troubles. Since God has given her
His kingdom here, she now desires it not in this
world ; and she understands that, in order to
reign more powerfully, this is the true course to
pursue. She has also seen by experience the
benefit that she gains, and how much a soul ad-
vances by suffering from God : for seldom does
His Majesty confer so great a favour, except upon

THE WAY OP PERFECTION. 185

such as have cheerfully endured many troubles
for His sake ; and as I have said elsewhere in this
book, great are the afflictions of the ^^ Contempla-
tive/' for our Lord selects those who have had
experience therein.

Know then, sisters, that those who already suffi-
ciently understand what all things are, should not
stay long upon any transitory object. If some
grievous cross or injury should trouble them
upon tlje first assault, yet they scarcely feel it
thoroughly, when reason on the other hand comes
to their assistance, and seems to erect a standard
for them, and leaves this trouble defeated, as it
were, by the joy which the soul takes in seeing
how God has presented her with an opportunity,
whereby she gains before His Majesty in one day
more graces and lasting favours, than she could
possibly gain in ten years by labour voluntarily
undertaken by her. This is very common, as far
as I can understand, for I have spoken with many
contemplatives, who value afflictions as others
esteem gold and jewels, for they have learnt that
these enrich them the most. These persons are
very far from esteeming themselves on any ac-
count ; they delight in having their sins known,
and in mentioning them, when they see others
esteem them. They act in like manner with re-
gard to their noble birth, for they know that in
the kingdom which never ends they shall gain
nothing thereby; should they delight in being of
noble descent, it would only be when it might
conduce more to the honour of God and His ser-
vice; if it should not tend thereto, they are
troubled for being taken far more than they are,
and without any pain, or rather with some delight,
they imdeceive others herein. The reason must

186 THE WAY OP PERFECTION.

be, because lie on whom God bestows the favour
of obtaining this humihty and great love of God
becomes so forgetful of himself, and despises him-
self so much in whatever tendis to his praise, that
he cannot even believe that others think differ-
ently of him, nor does he consider it an injury.

Ihese effects which I have mentioned above,
belcmg to persons who have arrived at a higher
fitate of perfection, and to whom our Lord very
commonly grants the favour of uinting them to
Himself by perfect contemplation. As regards
the first point, viz., resolving to bear injuries,
however painful they may be, I say that he to
whom God grants the favour of arriving at union
obtains this gnuje in a very short time; aad if he
should not obtain it, nor find he has acquired
much strength after this prayer, let him believe
that this was not a favour from God, but some
illusion of the devil, in order that we might
esteem ourselves to be the more excellent. It may
be, that when our Lord at first confers these
favours, the soul has not this strength imme-
diately ; but if our Lord continue to bestow them,
die will obtain this strength in a short time; and
though she may not have it in other virtues, yet
she has strength to forgive injuries.

I cannot believe, that a soul which has arrived
flo near to Mercy itself, where she knows what
fihe is, and how many sins God has forgiven her,
should not instantly and willingly forgive others,
and be pacified and wish well to every one who
has injured her, because she remembers the
kindness and favours our Lord has shown her,
whereby she has seen proo& of exceeding great
love, and she is glad to have an opportunity
offered to show some gratitude to her Lord.

THE WAY OP PERFECTION. 187

I say again^ I know many persons on whom
God has bestowed the favour of exalting them to
a supernatural state^ bestowing on them this
prayer, or the contemplation mentioned above;
ajid though I have noticed many defects and im-
perfections in them, yet not one have I noticed,
when they were in possession of this favour ; nor
shall I ever notice any, I believe, if these favours
come from God, as I have said. Let him observe
who receives great favours, how these effects go
on increasing in him : and if he find none, let him
fear much, and not believe that these fiivours
come from God, since He always enriches the
soul to which He comes. This is certain, that
though the favour and consolation soon pass away,
yet in time they are discovered by the benefits
left in the soul. And as our Good Jesus knows
this very well, He confid^itly tells His Father
that we forgive those who injure us.

CHAPTER XXXVII.

ON THB EXCELLENCE OP THE " L0RD*8 PRATER," AND HOW WE
MAT IN MANT WATS RBCEiyB CONSOLATION PROM IT.

It ought to excite us to praise God exceedingly
when we consider the great excellence of this
heavenly prayer, composed as it was so well by
such a good Master, so that, daughters, every one
of us may apply it to our wants. I am astonished
to see how every kind of contemplation and per-
fection is comprised in such few words ; for if we
study only this book, we seem to stand in need of
no other. Herein our Lord has already taught

188 THE WAY OP PERFECTION.

US every kind of prayer and high contemplation^
from that of mental prayer, to the Prayer of
Quiet and Union ; hence, were I able to express
myself well, I could compose a large book on
prayer built on such a sohd foundation. And
here our Lord already begins to let us understand
the effects He leaves us, when they are His
favours, as you have seen.

I have sometimes thought, why His Majesty
did not manifest Himself more in things so high
and obscure, that so we might all understand
them; and it seemed to me, that because this
prayer was intended for all persons, that every
one might ask according to his intention and
receive comfort (thinking he understands the
sense well), our Lord left it thus indefinite, that
so contemplatives who seek not after earthly
favours, and persons already much devoted to
God, may ask heavenly favours, which through
God^s goodness are attainable here on earth.*
Those also who yet live in the world (and it is fit
they should live according to their respective
states) may ask likewise for their daily bread,
since they must maintain their families, and this
is very just and pious; and so with regard tp
other things suitable to their necessities. But
let them observe, that the two points in this
prayer, viz., the resigning our own will, and for-
giving injuries, are necessary for all persons. It
is true, indeed, there is more and less in it, as I
have already mentioned. The perfect will resign
their will, because they are perfect, and forgive
with the perfection above mentioned : we also,
sisters, will do what we can; since our Lord

* This Rentence is much longer in the original, and hence I
was obliged to divide it.

THE WAY OF PERFECTION. 189

accepts all. And it seems a kind of agreement
made on our behalf with His Eternal Father, as
if He should say, " O my God ! do this, and my
brethren will do that.''*

We may be quite sure that He does not fail on
His part ; that He is a very good Paymaster, and
rewards without measure. We may say this
prayer once in such a manner, that our Lord, not
discovering any duplicity remaining in us, but
that we intend to act as we speak, will make us
rich. He loves exceedingly, that we should treat
with Him in sincerity, plainness, and clearness,
and not speak one thing and mean another. He
always gives more than we ask. As, therefore, our
Good Master knows that both those who tend to
perfection in thus praying, shaU rise to so high a
degree by reason of the favours which the Eternal
Father is to bestow upon them ; and understand-
ing that those are already perfect, or that they
walk in the way of perfection (who fear nothing,
nor ought to fear, as they have the world under
their feet) from the effects which He works in
their souls, these may entertain very high hopes
that His Majesty resides there; and that being
inebriated with these delights, they would not
willingly remember there is another world, or
that they have any adversaries. O Eternal Wis-
dom, O excellent Instructor ! O ! what a great
blessing, daughters, is a good, prudent, and
cautious Master, one who prevents dangers ! This
is all the spiritual happiness that a spiritual person
can desire in this world, for it gives us great
security.

I cannot express in words how important this
is. As our Lord, then, sees it was necessary to

* '' Haced yos esto, Seflor, y haniii mis hermanos estotro."

190 THE WAY OF PERFECTION.

awaken them^ and remind them that they have
enemies^ and how much more dangerous it is still
for them to become careless, and that they stand
in need of far greater assistance from the Eternal
Father (becanse they would fall from a higher
place) ; and also that they may not go on " de-
ceived/^ without their ever perceiving it. He
presents these petitions, so necessary for all men
while we live in this land of exile, viz., '^ And
lead us not into temptation, but deliver us from
evil/'

CHAPTER XXXVIII.

ON THE WOKDS, " LEAD US NOT INTO TEMPTATION, BUT DELIVK&

US FROM EVIL."

We must here understand and meditate upon
great things, since we ask for such. Now observe,
sisters, that I consider it very certain that those
who arrive at such perfection do not herein beg
of our Lord to free them from afflictions, from
temptations, and combats, for this is a very
certain sign that it is the Spirit of God, and that
there is no illusion in the contemplation and
favours which His Majesty bestows on them,
since, as I said a little before, they rather desire
them, and even ask for them and love them.
They are like soldiers, who are the most pleased,
when there is the most fighting, because they hope
to obtain more booty .''^ If there be none, they

* " Sono como los soldados, que est^ mas contentos^ cuando
hay mas guerra," &c.

THE WAT OF PERFECTION* 191

serve for their pay, but they see they cannot
benefit themselves much thereby.

Believe me, sisters, that the soldiers of Christ,
I mean those who have arrived at contemplation,
long to meet with occasions of fighting. Public
enemies they never dread much, because they
know them already, and sufficiently understand
that by the strength which God gives them they
have no power, but are always drfeated, and they
themselves gain very great profit and never turn
their backs. Those indeed whom they fear, and
it is proper they should always fear them, and
beseech God to be delivered from them, are
certain treacherous enemies — the devils, who
transform themselves into angels of light : they
come in disguise, and will not let themselves be
known till they have done much harm in the
soul, sucking out our very blood and destroying
our virtues, so that we fall into a temptation, and
never perceive it. Let us, daughters, often pray
in the " Our Father,'' and beseech God to deliver
us from these enemies, and not permit us to fall
into temptation, lest they delude us : let us pray
that the poison may be discovered, and that they
hide not the light from us. And indeed, with
what great reason does our Good Master teach us
to ask this blessing, and He Himself asks it for
us! Consider, daughters, that they do evil in
many ways ; think not this consists in making us
believe that the favours and caresses which they
can counterfeit in us come from God. This
seems to me to be the least part of the mischief
which they can do us : on the contrary, it may
happen that thereby they make some travel faster,
because being allured by that pleasure, they spend
more time in prayer : and as they are ignorant

192 THE WAY OF PERFECTION.

that it comes from the devil, and seeing them-
selves unworthy of these caresses, they will never
desist from giving thanks to God, and therefore
they consider themselves the more obliged to
serve Him : they will also strive to dispose them-
selves, that God may confer more favours upon
them, thinking they all come from His hand.

Always endeavour, sisters, to acquire humility ;
and consider that you are not worthy of these
favours, and therefore do not seek them. I am
confident, that by this means the devil will lose
many souls, while he thinks to bring about their
ruin, and our Lord works our good from the evil
the devil intends doing. His Majesty beholds
our intention, which is, to please and serve Him
by remaining with Him in prayer, and our Lord
is faithful. It is good to proceed with caution,
that so no breach may be made in humility by
any vain-glory ; and beseech our Lord to deliver
you from this ; and be not afraid, daughters, that
His Majesty will sufifer you to be caressed much
by any but by Himself. But that by which the
devil may do great mischief, without our discover-
ing it, is in making us believe we have virtues
which we do not possess ; this deceit is a very pes-
tilence, for in caresses and favours we seem only
to receive something, and we remain so much the
more obliged to serve our Lord : but here it seems
that we give something, and that our Lord is
bound to pay us, and thus by little and little great
evil is produced. On the one hand, our humility
is awakened, and on the other we neglect to
acquire that virtue which we think we already
possess. And thus we imagine we go on securely,
without perceiving it, and we fall into a ditch
from which we cannot get out; and though it

THfi WAT OF PERFECTION. 193

may not be evidently a mortal sin, which always
leads us to hell^ it so disables us^ that we cannot
travel along the road of which I began to speak^
for I have not forgotten it.

I tell you that this is a very dangerous tempta-
tion. I know by experience a great deal about
it, and so I can explain it to you, though not so
well as I could wish. And what is the remedy,
sisters, for this ? The best, in my opinion, is that
which our Master teaches us, viz., prayer, beseech-
ing our Eternal Father not to suflPer us to fall
into temptation. I will also tell you another
remedy. If we think our Lord has already given
us any virtue, we are to understand it is a bless-
ing we have received, and that He may take it
from us again, as indeed it happens many times,
and not without great providence on the part of
God. Have you never perceived this, sisters, in
yourselves ? I have, and sometimes I think I am
very disengaged from earthly things ; and indeed,
when it comes to the trial, I am so. At other
times I find myself so attached, and this to things
perhaps, at wluch I should have laughed the day
before, that I hardly know myself. Another
time I seem to have great courage ; and as regards
anything which woiild tend to promote God's
honour, I would not turn my back upon it, and
upon trial I find I have it in some things; the
next day it happens that I find I have not so
much courage as would be sufficient to kill an
ant for God^s sake, should I meet with any oppo-
sition. Sometimes methinks, I do not care at all
for whatever people may say about me, or how-
ever much they may detract me; and I have

* "Que nos desjarreta las piemas para no andar este
cammo/' &c.

O

194 ITHE WAT OP PEBFECTIOK.

sometimes found it so by experience^ and it has
rather pleased me. There are days again^ when
a single word afflicts me, and I would willingly
leave this world, since here, it seems, everything
disgusts me. And in this respect I am not alone ;
I have observed this in many persons better than
myself, and I know it happens so.

If this then be the case, who can say of himself
that he has virtues, or that he is rich, when at
the very time that he stands in need of virtue, he
finds himself destitute of it ? We must not say
so, sisters; but let us always think ourselves poor,
and not run into debt, when we have no means
of paying, for our treasures must come from
another quarter, and we know not when our Lord
Inay leave us in the prison of our own misery,
without giving us any assistance. And if others
or we should think ourselves good, because He
shows us favours and grants us honours, which I
said are only lent us, both they and we too shall
find ourselves deceived. The truth is, that by our
serving with humility, our Lord at last helps us
in our necessities ; but if this virtue be not really
in our soul, our Lord will leave you to your-
selves ih everything. This is an exceeding great
favour on His part, in order that you may greatly
esteem this virtue, and understand that we have
nothing, except what we receive.

Observe, also, another remark which I will
make. The devil makes us beUeve we have some
virtue (suppose the virtue of patience), because
we resolve to suffer, and we make frequent acts of
suffering much for God's sake, and we think we
really should so suffer ; and on this account we
are greatly pleased, and the devil helps us to
believe this. I advise you not to make any ac-

THE WAY OP PERFECTION. 195

count of these virtues, nor let us think we know
them except by name, or that God has bestowed
them upon xia, till we discover some proof of this.
It may happen that one word will be spoken
which displeases you, and then your patience may
fall to the ground. When you suffer often, then
praise God, for He begins to teach you this vir-
tue ; and strive to suffer, because it is a proof He
wishes you to repay it to Him, since He gives it
to you : but consider it only as something deposited^
as I have already told you.

Another temptation the devil makes use of is,
to make you believe that you are truly poor ; and
he has some good reason, because in words you
have taken a^ vow of poverty, as every Religious
does, or because you desire in your heart to be
such, as persons do who practise prayer. Poverty
then being thus bound, or if she thinks she is
poor, she thus speaks to herself, ^^ I desire nothing :
this I have because I cannot be without it ; in a
word, I must live to serve God, and He wishes us
to support these bodies.'^ A thousand other
things I might mention which the devil, disguised
as an angel of light, persuades her to believe, be-
cause all this is good; and so he makes her believe
that she is poor already, and that she has this
virtue, and that everything is done which can be
done.

Let us now come to the proof, for this cannot be
known in any other way than by continually re-
flecting on our actions ; and if we take any care,
the temptation will immediately discover itself.
One person, for instance, has an estate which is
superfluous. I speak of what is necessary, and
not that he should keep three servants, when he
can do with one : he is sued for some money, or a

o 2

196 THE WAY OP PERFECTION.

poor farmer neglects to pay him his rent, and this
troubles and afflicts him as much as if he were not
able to live without it. He will reply, perhaps,
that his trouble arises lest he might lose his
estate through his own neglect ; and thus there is
always some excuse. Now, I do not here mean to
say he should neglect his business, but rather he
should mind it ; so that if it prosper, well and
good ; and if not, it is well also. For one who is
truly poor, esteems these things so little, that
though he attends to them for certain reasons, yet
they never disturb him, because he never imagines
he shall be in want ; and even if he should be in
want, this does not trouble him much. He con-
siders it as a thing accessory, and not the princi-
pal y^ having higher thoughts, he is occupied on
the other hand only by force. A religious man or
woman who is poor, (or, at least, ought to be so),
possesses nothing, because sometimes they have it
not ; but if a person bestows anything upon him,
it would be a wonder, it would be wonderful, if he
were to consider it superfluous ; he always loves
to have something preserved ; and if he can have
a habit made of fine stuflf, he asks not for a coarse
one : he will have some small article, which he
can pawn or sell, though it may consist of books,
because if sickness comes, he will require better
nourishment than usual. Wretched sinner that I
am ! Is this what you have promised, to forget
yourselves, and leave the matter to God, come
what may? If you go on providing for the
fature, you may with less distraction enjoy a
fixed revenue. Though this may be done without
sin, yet it is proper that we understand these imper-
fections, in order that we may see how much we

* ** Ti^nelo por cosa accessoria, y no principaL''

THE WAY OF PERFECTION. 197

want towards possessing this virtue, and that we
may ask it of God, and obtain it; for if we
imagine we possess it, we grow careless, and (what
is worse) are deluded.

The same happens to us with regard to humi-
lity, for we think we do not desire honour, nor
care for anything : but when an occasion presents
itself relating to some trifle, it will immediately
appear by what you feel and do, that you are not
humble, for if anything should happen which
tends more to your honour, you do not reject it j
nor do those poor, of whom we spoke, reject what
is more beneficial to them, and God grant they
may not seek it too. But they have the words so
often in their mouths, viz., that they desire
nothing (and they really think so), that even the
habit of saying this makes them more ready to
believe it. It is very important for this purpose
always to watch over ourselves, in order to dis-
cover this temptation, and also to be watchful in
other matters, as well in the things I have already
mentioned. For when our Lord gives only one
of these virtues, it seems to draw all the rest after
it ; this is a truth well known. But I wish to re-
mind you again, that though you may think you
possess the virtue, yet you must fear being de-
ceived, for the truly humble man is always doubt-
ful of his own virtues ; and those which he sees in
his ^leighbour very frequently appear to him to be
the most certain and valuable.

198 THE WAT 07 PEBFECTION.

CHAPTER XXXIX.

THE SAINT OIVEB ADVICE TO ENABLE US TO BESIST CERTAIN
TEMPTATIONS OF THE DEVIL, ETC.

Be on your guard, daughters, against certain
false humilities, which, with great uneasiness to
ourselves, are suggested by the devil, respecting
the greatness of our sins ; for hereby he is accus-
tomed to disturb souls in many ways, in order to
dissuade them from the holy communion, and
from using prayer offered up for particular inten-
tions, (for the devil persuades them they are un-
worthy) ; and when they approach to receive the
most blessed sacrament, the time in which they
may receive some favours from God is mostly
spent in discussing whether they have been well
prepared or not. The enemy prevails so far as to
make a soul believe that, because she is such a
great sinner, God has forsaken her to such a
degree, that she almost doubts of his mercy.
Whatever she says seems dangerous, and her ac-
tions fruitless, however good they may in reality
be. She is quite discouraged, because she has no
power to do any good, for that which appears
good to her in others, looks bad in herself.

Pay very great attention, daughters, to this
point, which I shall now tell you ; for at one time
it may be humility and virtue to consider our-
selves to be bad, and at another time it may be a
very great temptation ; and because I have expe-
rienced this, I know it to be true. However great
our humility may be, it does not disturb or
disorder the soid, but brings peace, delight.

THE WAT OP PERFECTION. 199

and calmness. Should any one^ seeing herself to
be wicked, clearly understand that she deserves to
be in hell, and can scarcely dare ask for mercy, if
this be true humility, this grief has a certain
sweetness and satisfaction attendant upon it, so
that we would not wish to see ourselves without
it : it does not disturb nor straiten the soul, but
rather enlarges her, and disposes her for serving
God the more fervently. But the other kind of
grief troubles and disorders everything, and quite
throws the soul into confusion, and is very pain-
ful. I believe the devil tries to make us think we
have humility, and at the same time (if he can) to
make us distrust God. When you find yourselves
in this state, avoid, as much as you can, thinking
on your own misery, and meditate on the mercy
of God, and how much He loves you, and how
much He suffered for you. If it be a temptation,
you will not be able to do even this ; for it will not
suffer such thoughts to rest, or fix themselves on
anything, unless to torment you the more : it will
be much, if you can discover it to be a tempta-
tion. The same may be said of indiscreet penances,
for thereby the devil tries to make us believe we
are more mortified than others, and that we do
something. If you conceal yourselves from your
confessor or superior; or if they command you
something, and you do not obey, this is evidently
a temptation : endeavour to obey, though it may
cost you more trouble, since herein our greater
perfection consists.

The devil uses another dangerous temptation
likewise, which is a certain security, by which we
imagine that on no account shall we return to
our former faults, and the delight of the world,
for we already know it, and understand how sooii

200 THE WAY OF PERFECTION.

all things will end, and that the things of God
give us more solid pleasure. If this temptation
come at the beginning, it is very bad, because by
this security we become careless, and throw our-
selves again into the occasions of sin, and thus
we fall. God grant the relapse may not be far
worse; for when the devil sees there is a soul
which can injure him, and do good to others, he
does all he can that she may not rise again.
Hence, the more caresses and pledges of His love
which our Lord gives you, yet never be so secure
as not to fear you may fall again, and keep your-
selves also from dangerous occasions.

Be very careful to communicate these favours
and consolations to one who can give you light,
and do not conceal anything : use such care, that
in the beginning and end of your prayer, however
sublime your contemplation may be, you may
always conclude with the knowledge of yourselves;
since if it be from God, even though you be not
desirous of it, yet you will do it very often, be-
cause it brings humiUty along with it, and leaves
us with more light, in order that we may under-
stand what a nothing we are. I will not enter
into more details, because you may meet with
many books which will give you the same advice :
what I have said, I have said from experience,
and have sometimes been in such troubles, and all
that can be said cannot afford a perfect security.

What then, O eternal Father! are we to do,
but to repair to You, and beseech You, that these
our enemies lead us not into temptation? Let
pubhc assaults come, for by Your aid we shall
better defend ourselves; but these treacheries
who can understand ? O my God, we need con-
tinually beg a remedy of You : suggest to us, O

THE WAT OF PERFECTION. 201

Lord, something whereby we may understand
ourselves, and assure ourselves; You know already
that many do not go this way ; and if they must
travel amidst so many fears, much fewer will go.
A strange case this is ! It seems as if the devil
would not tempt those who do not go by the way
of prayer, and that all should be more terrified
and astonished at one whom, when arrived nearer
to perfection, he deceives, than at a hundred thou-
sand whom they see in error and in pubUc sin :
one need not examine whether they be good or
bad, since this can be seen a thousand leagues off.
But indeed they have reason, because there are so
very few whom the devil deceives, among those
who say the " Our Father,'' in the manner already
mentioned, that Uke some new and unusual thing,
it excites astonishment. It is verv usual with
men to pass lightly over that which they com-
monly see, and wonder greatly at that which
comes very seldom, or almost never : the devils
themselves cause them to wonder, because it suits
their purpose well, since they lose many souls by
one who has arrived at perfection. I say the mis-
carriage of such is so astonishing, that I do not
marvel at their wondering, because unless it be
their own great fault, these go much safer than
those who take another way ; just as they do who
stand on a scaffold to see a bull-fight, rather than
those who expose themselves to its horns. This
comparison I heard, and it seems to me a very
proper one. Be not afraid, sisters, to travel along
these ways, of which there are many in prayer,
for some will be freed from temptation sooner, by
being near our Lord. The way is safe. But
you will be sooner free from temptation by being
near our Lord, than by being far off. Beg. this

202 THE WAY OP PERFECTION.

favour from Him, as you so often do every day in
the '' Our Father/'

CHAPTER XL.

SHE MENTIONS TWO BEMEDIES, WHEBEBT WE MAT SAFELY PASS
AMIDST OUB NUMEBOUS TEMPTATIONS, VIZ., THE LOVE AND
FEAB OF (K)D.

O OUR good Master! give us then some remedy,
in order that we may escape the snares of our
enemy in so dangerous a war. That which we
are able to use, daughters, and which His Majesty
has given us, is love and fear ; for love will make
us quicken our pace, and fear will make us be
cautious where we set our feet, in order that we
may not fall on the road, where there are so many
things to make us stumble, along which we must
travel while we live : thus warned, I can safely
assure you we shall not be deceived.

You may ask me, by what means you shall dis-
cover that you possess these eminent virtues ? You
have reason for so asking, for a certain and clear
proof thereof cannot be given, because were we
sure that we possessed love, we should be also sure
of our being in a state of grace. But observe,
sisters, there are some proofs which it seems even
the very blind see ; they are not secret, and though
you may not wish to hear them, they send forth
cries that make a great noise, for there are few
who have these in perfection, and therefore they
are the more manifest. The love and fear of God
are like two strong caatles, from which war is
made against the world and the devil. Those who
really love God, love all good — seek all good — en-

THE WAY OF PERFECTION. 203

courage all good — commend aU good — always join
themselves to the good^ and acknowledge and de-
fend the good. They love nothing but truth and
things worthy to be loved. Do you think it
possible for those who sincerely love God, to love
vanities, or riches, or worldly things, or pleasures,
or honours ? They have no quarrels ; they bear
no envy — all their object is to please only their
Beloved : they are dying with the desire that He
would love them, and thus they spend their hves
in studying how they may please him most. It is
impossible that the love of God, if it be indeed
love, should be concealed much. Behold it in St,
Paul, in blessed Magdalen. In three days St,
Paul began to perceive he was sick with love, and
Magdalen perceived it from the first day. And
how plainly was it perceived ! There is sometimes
more and sometimes less ; and so love makes itself
known, according to its strength : if it be little, it
discovers itself a little; if great, it manifests itself
greatly : but yet, whether it be little or great, if
there be the love of God, it is always seen.

But respecting that which we are now speaking
of (viz., the deceit and illusions which the devil
causes in contemplatives), in them love is strong;
their love is ever great, or they could not be con-
templatives : and thus love is readily discovered,
and in different ways. Being a great fire, it can-
not but cast a great light around. K love, then,
be wanting in any, let them walk with great cau-
tion : let them know they have good reason to
fear : let them endeavour to understand what the
matter is, and make use of frequent prayer ; let
them live in great humility, and beseech our
Lord not to lead them into temptation; for truly,
if we have not this mark, I fear we shall fall into

204 THE WAY OF PERFECTION.

temptation : but by our walking in humility, en-
deavouring to know the truth, being obedient to
our confessor, and treating with him in sincerity
and simplicity (as I have said), God will be faithful.
Believe me, that if you conceive no malice, nor
discover any pride, then the devil is instrumental
in giving you life, by that wherewith he thinks to
give you death, though he may seek to delude and
affright you. But if you feel this love of God,
which I have spoken of, and his fear whereof I
shall now speak, be cheerful and quiet, for the
devil, in order to disturb your soul that it may
not enjoy such great blessings, will suggest a
thousand false fears, and will also cause others to
raise them in you : for as he cannot gain you, he
endeavours at least to make you losers in some
way, and those to lose likewise who might gain a
great deal by believing that such great favours as
He bestows on such a wicked creature, come from
God ; but they consider it impossible for Him to
bestow them, because it seems that sometimes we
have forgotten His ancient mercies.

Do you think it matters little to the devil to
raise these fears? No, for he does two evils
hereby : one, by intimidating those who hear it
from approaching to prayer, thinking that they
also must be deceived; the other, that many
would give themselves more easily to God, by
seeing (as I have said). Him to be so good, that it
is possible for Him to communicate Himself so
much now to sinners. This excites in them a
great desire for the like favour ; and they have
reason, for I know some persons who, encouraged
by this, have begun prayer, and in a short time
have become true contemplatives, our Lord be-
stowing on them great favours. Hence, sisters^

THE WAT OF PERFECTION. 205

when you see amongst you one on whom our
Lord bestows these favours, praise Him greatly
for them ; yet do not, therefore, consider her safe,
but rather help her with more fervent prayers;
for no one can be secure while he lives, being
engulfed in the dangers of this tempestuous sea.

Thus you will be sure to discover where this
love is, for I do not see how it can be hid. When
we love creatures here below, this is said to be
impossible, and the more persons endeavour to
conceal it, the more it discovers itself; and yet it
is a thing so base as not to deserve the name of
love, being based upon a mere nothing : it even
makes me sick to make use of this comparison ;
and how then can divine love be concealed, which
is so strong ? It is a love so just, that it always
goes on increasing; and as it has so great an
object to love, it sees nothing to induce it to cease
loving, and it has many motives to love, all
grounded on such a good foundation as that of
being rewarded with a return of love. Of this there
can be no doubt, for it has been so clearly proved by
the great sorrows, and labours and affictions, and
shedding of blood, even to the loss of life, that so
we might not have the least doubt of His love !

O my God ! What a vast difference must there
be, between one love and the other, to a soid who
has experienced it ! May His Divine Majesty
make us understand it, before He takes us out of
this life ; for it will be a great comfort at the hour
of our death, to see we are going to be judged by
Him whom we have loved above all things : we
may rest secure about the subject of our debts ;
we are not going to a strange land, but to our own
native country, since it is His whom we love so
exceedingly, and who loves us : and this love

206 THE WAY OF PERFECTION.

(beyond all the rest) has this advantage over
other earthly loves, viz., that in loving Him, we
are sure that He loves ns.

Remember, my daughters, the gain which this
love brings with it, and also what a loss it is when
we have not love ; for then we fall into the hands
of the tempter, into hands so cruel, so hateful of
all good, and so bent upon all evU. What will
become of the poor soul, which immediately faUs
into such hands, when she has just been freed from
the pains and torments attendant on the pangs of
death ? What a poor repose does she find ! How
quickly does she descend into hell, cut into a
thousand pieces !* What a multitude of serpents
surround her in various ways ! What a dreadftd
place it must be ! What a miserable lodging
must be there ! If any trouble can scarcely be
endured here in this ^ world, by a rich person
delicately brought up (and such as these must go
there), how wiU that unfortunate soul, think you,
endure such torments for ever? Let us not
desire delicacies, daughters, for we are well enough
in this house. The poor accommodation is, aa it
were, but for one night : let us praise-fiod, and
force ourselves to do penance in this life. But
how sweet will death be to one who has done
penance for all his sins, and escapes purgatory!
Perhaps even from this time he begins to enjoy
heavenly glory. He shall find no fear within
him, but solid peace. Now if we do not reach
this degree, sisters (since it is possible), it will be
great cowardice on our part. Let us beg of God,
that if we must suflFer immediately after death, it
may be in a place where we may endure our suf-
ferings willingly, with the hope of being released

* '* Despedazada ir^ al infiemo !" .

THE WAY OF PEBFECTIOX. 207

from them; and where we may not lose His
friendship and grace which He gives us in this
life, that so we may not fall into temptation with-
out our knowing it.

CHAPTER XLI.

ON THE FEAB OF GOD, AND HOW BY IT WE MAT AYOIS

TENIAL SINS.

To what a length have I spoken ! And yet not
so much as I could wish, for it is sweet to speak on
such a love ; what then will it be to possess it ! O
my Lord ! do give it to me ; let me not leave this
world till I desire nothing in it, nor be capable of
loving anything but You : neither let me apply
this name of love to what is nothing, since all
things are false: if the foundation be such, the
building will not last. I know not why we wonder
when we hear it said, " This man has not behaved
well to me; that other does not love me.'' I
laugh to myself, and say, "Why should he love you,
or how else should he requite you V Hereby you
may learn what the world is, since it afterwards
pimishes you by that very love which you have for
it : and this is what torments you, viz., the will is
very much displeased that you have kept her so
deeply immersed in children's play.*

Let us now speak of the fear of God, though I
am not troubled at discoursing for a short time on
this love of the world : for I know it weU, and
wish you to know it also, that you may always
keep yourselves from it : but because tlus would

* Embebida en juego de Niiios."

208 THE WAY OF PERFECTION.

be wandering from my subject, I must not enter
upon it.

The fear of God is likewise a subject which is
well understood by him who has it, and by those
that treat of it, though I wish you to understand
that in the beginning it is not so perfect, except in
some persons, to whom (as I have said) our Lord
gives in a short time so much, and whom He raises
to such a high degree in prayer, that it is then
clearly discovered. But where the favours do not
come in such abundance, that the soul (as I said)
is eni'iched, by one approach, with all virtues,
then this fear goes on increasing by little and
little its strength, and augmenting each day its
forces. It is perceived from the very beginning,
for the persons immediately forsake their sins,
and the occasions thereof, and their evil company,
and other proofs are discovered. But when the
soul has already arrived at contemplation (of
which we principally speak here), the love as well
as the fear of God are very easily discovered;
they are not concealed even in the exterior.
These persons, though narrowly observed, will
not be found to walk carelessly; for however
closely we may watch them, our Lord so preserves
them that they would not wilfully commit a venial
sin, however much it might be for their interjest to
do so: mortal sins they dread as much as fire.
These are the illusions, sisters, which I wish you
to fear so much; and continually beseech God
that the temptation may not prove so strong, so
as to ofi'end Him, but that it may be proportioned
to the strength which He shall give us to over-
come it ; if your conscience be pure, it can do you
little or no harm. This is the point to our pur-
pose ; this is the fear which I desire may never be

THX WAY OF PEBFECTION. 209

taken away from us^ and which will avail us in all
oar wants.

O ! how yery important is it> in order that we
may chain np those infernal slaves, that we should
not offend God, since at last all must serve Him,
however unwilling they may be ; they perhaps are
forced to do so : we do it willingly. Hence, if our
Lord be pleased, they will all be kept within
bounds, and they shaU be able to do nothing to
hurt us, however much they may bait us with
temptations, and lay secret snares for us. Trea-
sure up this instruction in your interior, for it is
very necessary that you be not negKgent, till you
find in yourselves so strong a resolution of not
offending Ood, that you would lose a thousand
lives rather than commit one mortal sin ; and as
to venial sins, be extremely careful not to commit
them wilfully. But who does not commit many
which are involuntary ? There is, however, one
kind of advertence so deliberate and another so
sudden, that committing a venial sin and advert-
ing to it are almost the same thing. But may
God deliver us from a wilful sin, however small it
may be; for I do not understand how we can
have the boldness to act in opposition to so great
a Lord, even though it were but in a very small
matter : how much more when there is nothing
little which offends so immense a Majesty, espe-
cially as we see that He stands lookmg at us :^
hence this seems to me to be a premeditated sin,
as if one said : ^^ Lord, though this sin may dis-
please You, yet I will commit it : I now see You

€€

Mas pacado muy de advertencia^ por muy chico que 8ea»
Dios DOS ubre del, que yo no s^ como tenemos tanto atrevimiento,
como es ir contra un tan Gran Sefior, aunque sea en muy poca
cosa^" &c,

P

210 THS WAT OF PEKFBCnOH.

bdiold it, and toq dislike it ; this I am well aware
of : bat I prefer to follow my own &ncT and passion
rather than do Yonr wilL'' Now^ in a case of this
nature^ is there anything little? To me the fuik
seems not little, but great, and very great too.

Consider, sisters, for the love of God, that if
Ton wish to obtain this fear of God, it is Tenr im-
portant yon should understand how grieTOos it is
to offend God ; and reflect wpon this trath reiy
fireqnently in your mind, for oar Vernal life
depends apon it. Strire mnch more to hare this
Tirtae deq^y rooted in yoar soal; and till we
possess it, we must continoally ose the greatest
care, and withdraw oorselTes from aU the occm-
sicMis of sin, and from all company that does not
help OS to approach nearer to God. Tike care^
whatever yon do, to sabdae toot will : and endem-
Tonr also, that whatever is spoken may tatid to
edification: fly from that company, whore the
disconrae is not of God. Mndi is required on
our part, in order deeply to imprint this fear in
the soul, though if there be love, it* is soon
obtained. But when the soul has discovered in
herself this strong resolution of which I hmve
spoken, vix., that she would not commit an offienoe
against God for any consideration, though she
may sometimes &11 afterwards (for we are frvfl^
and have no reason to trust ourselves, since when
we'seem to be strong, then we ought to be the
least confident in ourselves; for whence should
our confidence come ? It must be from God ),
let her not be discouraged, but endeavour imme-
diately to ask pardon. When once we perceive in
ourselves what I have mentioned, then it is not
necessary to be so pensive and scrupulous, since

^ nntis, the fear of God.

THE WAY OF PERFECTION. 211

our Lord will assist ns^ and our good habit will
help us not to offend Him ; and we shall go on
with a holy liberty, treating with whomsoever it
shall be proper, though they may not be good
persons ; for those who were poison to you, before
you had this true fear of God, and were instru-
mental in destroying the soul, will often give you
afterwards an opportunity of loving God and of
praising Him for having delivered you from what
you were in great danger. And if formerly you
were instrumental in increasing their weaknesses,
you will now help them to refrain from them,
because they are in your presence ; for without
your seeking this honour, you will find it.

I often praise our Lord ; and considering how
it happens that, without speaking a word, a ser-
vant of God may sometimes stop the discourses
which are uttered against God, I conclude it
must be in the same manner as when we have a
friend, there is always such respect shown him, as
to induce us not to do him, in his absence, any
injury before one who is known to be acquainted
with him ; and since this person here is in the state
of grace, that same grace must certainly cause
respect to be be given him, however poor he may
be, and that no rudeness be offered to him in a
matter which it is known he feels so much ; viz.,
offending God.* The truth is, I know not the
reason, but this is very common. Hence, you
should not aflSict yourselves too much ; for if the
sold once begin to grow timorous, it is a very bad
disposition as to all kinds of good, and sometimes
she becomes scrupulous ; and lo ! here it is un-
serviceable, both for herself and others ; and sup-

* This sentence is very long and obscure in the Spanish, and
hence the translation also must be obscure.

p 2

212 THB WAY OF PERFECTION.

pose she fall not into scrupulosity^ it may be well
for herself^ but she will not bring many souls to
God^ when people see so much fear and anxiety.
Such is our nature^ that it frightens and stifles
persons^ and (through fear of the like trouble)^
they relinquish the desire of taking the course
which you take^ though they clearly pereeite it to
be more conducive to virtue.

Hence also another evil arises, viz., that in
judging of others (who do not go that way, but
with greater sanctity, in order to benefit their
neighbours, converse with freedom, and without
reservedness), they w^l immediately seem to you
imperfect. If they use a holy alacrity, it will
seem a laxity of morals; especially in %i8, who
want learning, and who know not how far we may
converse with others without sin, it is a very
dangerous thing. It is also very bad to be con-
tinually tempted (and this is unpalatable, because
it is to the prejudice of our neighbour), and to
fancy, that except all persons scruple in the same
way that you do, they do not go on so well.
There is also another e^, viz., that in some mat-
ters of which you are to speak, and it is but
reasonable you should do so, you will, through a
dread of exceeding in something, not dare to
speak; or p^haps you will speak well of that,
which it were better you should hate and abhor.
Endeavour, therefore, sisters, as much as you can,
to be affable, without displeasing God; and so
conduct yourselves to all persons with whom you
may have to speak, that they may love your con-
versation, and admire your manner of life and
discourse, and that they may not be terrified
at virtue. This is of great importance for reli-
gious women ; the more holy thev are, the more

THE WAT OF FBR7ECTION. 218

sociable they should be with the sisters; for
though you may be much troubled, because all
their discourses are not such as you might desire,
yet never be imfriendly with them, and thus you
will be loved, and do them much good. We ought
to endeavour, as far as we can, to be affable, and
to please and content those persons with whom
we converse, and especially our sisters.

Endeavour, therefore, my daughters, to under-
stand this truth, that God does not regard such
trifles as you imagine ; and let not your soul and
spirit be too restrained, for they may lose many
advantages. Let your intention be rights and the
will determined (as I have said) not to offend
Grod : but let not your soul hide herself in a cor-t
ner ; for, instead of acquiring more sanctity, she
will contract many imperfections, into which the
devil will drive her by other ways ; and, as I said,
she will not benefit herself or others so much as
she might. Here you see how with these two
virtues, the love and fear of God, we may travel
along this road gently and quietly, though, as the
fear must precede, we must not travel carelessly ;
for while we live we cannot enjoy security, be-
cause it would be too dangerous : and tlus our
instructor understood, who at the end of this
prayer, utters these words to His Father, " But
deUver us from evil,^' being one who well under-*
stood their necessity.

214 THE WAY OF PERFECTION.

CHAPTER XLII.

OV THB WORDS, "DELIVBR US FBOM EVIL."

Methinks our good Jesus has reason to desire
His Father to deliver us from evil (that is, from
the dangers and troubles of this liife), both for
our own interest, because, while we live, we are
exposed to great danger ; and for His own inter-
est, since we already see how weary He was of
this life, when at His last supper He said to His
apostles, " With desire have I desired to eat this
Pasch with you:^' since we see how sweet death
was to Him. But now, those who are a hundrecbi
years old are not weary of life, but always desire
to live : but we do not lead so miserable a life, nor
endure such suflFerings and such poverty as His
Majesty did. What was His whole life but a
continual death, as He always had before His
eyes that cruel death His enemies were one day to
make Him suffer? And yet this was the least
part of His sorrow, when compared with the in-
numerable offences which He saw would be com-
mitted against His Father, and with the immense
multitude of souls that would be lost. K this
consideration be to one of us in this world so
great a torment, provided we. have any love, what
must it have been to the boundless and immense
love of our Lord ! What great reason, then, had
He to beg of His Father to deliver Him now from
so many afflictions and evils, and to grant Him
eternal repose in His Kingdom, since He was the
lawful Heir thereof? Hence it was that He added

THE WAY Of PERFECTION. 215

''Amen;^^ in which, because by this word all
prayers usually end, I think our Lord besought
His Father that we might be delivered from all
evd for ever : and so I beseech our Lord to deliver
me from all evil, since by living longer I do not
discharge what I owe ; but it may be, I plunge
myself deeper every day. And what is not to be
endured, O Lord ! is this, that I cannot know for
certain I love you,***" or whether my desires are
pleasing to you.

O my Lord and my God, deliver me now from
all evil, and be pleased to conduct me there, where
all good things are. What do those expect here
in this world, to whom you have given some know-
ledge of what a nothing this world is, and who
^have a lively faith of that glory which their
neavenly Father has reserved for them? To ask
for this with an intense desire, and a firm resolu-
tion to enjoy God, is a sure sign for " Contempla-
tives'^ to know, that the favours which they
receive in prayer come from God. Hence, let
those who have it value it highly. When I ask it,
I do not do so in this manner (I mean, it is not to
be understood in this sense); but as I have lived
so iU, I am now afraid to Kve any longer, and am
weary of so many crosses.

No wonder that those who receive Divine con-
solations long to be there, where they receive them
not by drops ; and that they do not wish to remain
in a world, where so many obstacles prevent them
from enjoying so great a good; and that they
desire to be there, where the Sun of Justice never
sets. Everything will look dark and obscure to

* '' Y lo que no se puede suffiir, Sefior, es no poder saber
cieito que os ama^" &c.

216 THE WAT or PERFCCTI017.

them, when they have seen earthly joys: and
hence, I wonder how they can live. He cannot
surely live with any pleasure, who has begun to
enjoy God, and who has already received here the
promise of His kingdom, wherein he is to live —
not after his own will, but according to the will of
his King.

O ! what a different kind of life must this be,
where death is not wished for ! How differently
inclined is our will here, from God's will ! His
will wishes us to love the truth, and we love a
lie ; it wishes us to love the Eternal, and we love
things which pass away; it wishes us to love
objects which are noble and sublime, and we love
things which are base and earthly ; it wishes us to
seek what is certain, and we love here what m
doubtful. All is vanity, daughters, except to
beseech God to deliver jis for ever from all evil ;
and though we may not express this desire with
very great perfection, yet let us force ourselves to
make our demand. And what does it cost us to
ask much, since we ask One who is powerful ? It
would be a shame to ask a great emperor for a
farthing. But in order that we may succeed,
let us give up our will to His, since we have
already surrendered it to our superiors. May
His name be always hallowed in heaven and on
earth, and may His will always be done in me.
Amen.

See now, sisters, how our Lord has relieved me
of the trouble, since He Himself teaches both you
and me, the ^' way''* which I began to show you;
and He has made me understand what great
things we ask, when we say this heavenly prayer.

* That is, the "Way of Perfection."

THE WAY OF PERFECTION. 217

May He be blessed for ever, since it is certain I
never imagined this prayer comprised such great
mysteries. You have ahready seen how it includes
in itself the whole way of perfection, froim the
very commencement, till God engulfs the soul
in Himself, and makes her drink abundantly of
the fountain of Living Water, which flows at the
end of the road : and it is true, that as I have
come out of this fountain (I mean this prayer), I
am now unable to go any further. It seems our
Lord was pleased to make us, sisters, understand
the great consolations which are contained therein,
and that this prayer is exceedingly useful for per-
sons who cannot read : did they understand it well
they might gain much instruction from it, and
jnuch comfort to themselves.
^ Let us profit then, sisters, by the humility with
which our good Master teaches us; let us also
beseech Him to pardon me for having presumed
to speak on such sublime subjects, since I did so
through obedience. His Majesty knows well,
that I was not capable of writing on the subject,
had He not taught me what I have said. Thank
Him for it, you my sisters, since He has certainly
assisted me, being moved by the humility where-
with you requested me to write, and desired to be
instructed by so miserable a creature. If the
Rev. Dr. Baiiez,* my confessor (to whom I shall
deliver the manuscript before you see it), should
perceive that it wiU promote your good, and shall
allow you to read it, I shall receive comfort from
your consolation. But should the manuscript be
unfit for any one's perusal, you wiU accept my
good'Willy inasmuch as I have endeavoured to

* The Saint mentions this holy man in her Life.

218 THE WAY OF PERFECTION.

comply with your request ; and I shall consider
myself suflSciently rewarded for the trouble I have
taken in writing (not certainly in practising)
what I have said. May God be eternally blessed
and praised^ from whom cometh all the good we
speak^ and think^ and do. Amen^ Amen.

LAUS DEO.

CONCEPTIONS OF DIVINE LOVE.

PREFACE.

Father Gracian informs us that^ among the
various books which St. Teresa wrote by the ex-
press command of her superiors, one was com-
posed by her, consisting of very sublime medita-
tions on Divine ijove, on VrBjer, and other heroic
virtues, in which certain words of the Book of
Canticles were explained ; hence the title, '^ Con-
ceptions of Divine Love on some Words of the
Book of Canticles/^***" The Saint herself, at the end
of the seventh Chapter, gives us the reason why-
she composed the book. ''My design when I
began,'* she says, ''was to let you understand,
daughters, how you might delight yourselves when
you hear any words of the Canticles, and that you
might meditate on the great mysteries contained
in them, though in your own opinion they may
seem obscure,** &e.

Unfortunately, only seven Chapters remain of
this work, which, judging from the four Chapters

* '' Conceptos del Amor de Dioa aobre algunas Palabras de los
Gwitares " is the Spanish title.

222 PREFACE.

I have translated, must in every respect have
equalled her other admirable books. When the
Saint had finished the work, she showed it to one
of her confessors,* who, thinking it a dangerous
thing for a woman especially to write on so difficult
a part of the Holy Scripture, commanded her
instantly to commit the book to the flames. St.
Teresa did so, with her usual heroic obedience and
humility. But our Lord was pleased that a cer-
tain nun should previously copy the seven first
chapters, which we now possess.

However good may have been the motives of
the confessor, who commanded the Saint to bum
the work; yet I think he was hckxnA first to have
perused the whole of the book, before he pro-
nounced judgment upon it. He would then have
seen that it was not a Commentary , but only an
Explanation of certain words in the Canticles,
which she had either heard in sermons, or read in
her Breviary. Deeply, then, do we deplore the
loss of such a book, and sincerely do we regret
that the confessor gave such a rash command to
the Saint.t

The manuscript of the seven Chapters came into
the hands of Father Gracian, who published them
at Brussels, in 1612. Another edition appeared
at Valentia the following year, and a third was
published at Madrid in 1615.

* St. Teresa would never mention the name of the confessor.

+ Ribera says of him : '' lllius qui tam temerd impnidenterque

id mandare est ausus — quod non intelligebat." (Lib. iy. cap. iii.)

PREFACE. 223

The Saint seems to have composed the book
about the year 1517; because in it she refers to
the '^ Castle of the Soul/' which was written in
the same year. (See Bollandists, p. 454.)

D'Andilly expresses his highest admiration for
the fragment wJ possess. It 'certainly abounds in
most noble and sublime sentiments^ which cannot
but excite the reader's affections^ and enkindle the
love of God in his heart.

J. Dalton.

CONCEPTIONS OF DIVINE LOVE.

CHAPTER I.

''let him kiss MB WITH THE KISS OP HIS MOUTH, FOR THY
BREASTS ARE BETTER THAN WINE.** (Chap. i. V. 1.)

I HAVE frequently observed, that the soul (ac-
cording to what she understands here) seems to
be discoursing with one person, and asking peace
from another, because she says, " Let him kiss me
with the kiss of his mouth," and immediately she
seems to say to him with whom she is speaking,
"Thy breasts are better ; " I do not understand
how this is, and not understanding it gives me
great consolation; for truly the soul is not so
much to consider or respect her God in the
things which it seems we may comprehend here
below by our poor understanding, as in those
things which we cannot in any way understand.
I therefore earnestly recommend you, when you
read any book, or hear a sermon, or meditate on
the mysteries of our holy faith, that you do not
fatigue yourselves about what you cannot perfectly
understand, nor tire your brain with subtile dis-
cussions. This is not fit for women, nor often

Q

226 CONCEPTIONS OF DIVINE LOVE.

even for men. Wlien onr Lord wishes us to un-
derstand the subject^ He does it without any
trouble to us. This I say with regard to men and
women^ who are called upon to maintain the truth
by their learning : and as for those whom our
Lord has appointed to explain it to us^ it is evident
they must labour, and they gain thereby. But we
must take what Grod gives us with simplicity ; and
what He does not give us, we must not torment
ourselves about, but rejoice in considering that
our God and our Lord is so great, that one of His
words may include a thousand mysteries in it,
and thus we do not understand it properly. No
matter if it were in Latin, in Hebrew, or in Greek:
it is the case even in our own language. How
many things are there in the Psalms, which, when
explained to us in Spanish, are as obscure as if
they were in Latin? Be always, then, on your
guard against perplexing your mind or tiring
yourselves, since women need no more than what
suits their capacity ; and in this respect God con-
fers a favour upon us.

When His Majesty is pleased to give it to us
without care or trouble, we shall discover the
meaning ; as to the rest, let us humble ourselves,
and (as I have said) be glad to have so great a
Lord, whose words cannot sometimes be under-
stood, even when spoken in our own tongue.

You may think that in these Canticles there are
some words which might be expressed in another
way: I do not wonder at this, considering our
dulness, and therefore I have heard some persons
say, that they avoid even hearing them. O ! how
great is our misery ! For, as venomous creatures
turn all they eat into poison, so it is with us here,
in spite of the great favours our Lord bestows

CONCEPTIONS OF DIVINE LOVE. 227

upon us^ in allowing ns to understand the great
blessings which the soul enjoys that loves Him^ and
in His encouraging her^ that so she may be able
to address His Majesty, and regale herself with
Him, whereby we ought to conceive a greater love
for God, yet we give meanings to those words,
corresponding with the cold affections of divine
love which we have attained.

O my Lord ! what bad use we make of all
the blessings you have conferred upon us. Your
Majesty seeks out ways and means to declare the
love you have for us ; and we, because little expe-
rienced in loving you, so undervalue it, that our
thoughts, not accustomed to it, tend to those
things which always occupy them, and neglect
considering the great mysteries contained in those
words, which are inspired by the Holy Ghost:
these we avoid.

What do we require more to inflame us with
His love, than to consider that this mode of
speaking* is not used without great reason ? I
remember well I once heard a religious man make
a very excellent sermon and the greater part of his
discourse was about those caresses of the Spouse
with God ; but the sermon caused great laughing
among the audience ; and everything that he said
was taken in such bad part (for he spoke on love,
being commanded to do so by his Superior, and to
preach on certain words of the Canticles), that I
was astonished. I see clearly, that (as I have
said) it is owing to our having too little practice
in the love of God, which makes us think a soul
cannot speak with God in such expressions.

But I know some persons, who have, on the
contrary, gained such great benefit thereby, and

* That is, the style of the book of Canticles.

Q 2

228 CONCEPTIONS OF DIVINE LOVE.

SO much consolation and security from their fears,
as often to give our Lord particular thanks, for
leaving so salutary a remedy for souls who love
Him with a fervent love, and who see and under-
stand how God abases Himself; but had they not
had experience thereof, they would still be fearful.
I know a person who for many years lived in
great fear, and nothing could comfort her, till our
Lord was pleased she should hear certain words
from the Canticles, and by them she understood
her soul was going on well. I think (as I said) that
the soul, being enamoured of Christ her Spouse,
suflFers all these delights — swoonings — deaths —
joys — and afflictions with Him, after she has left
for His sake the pleasures of the world, and has
now entirely resigned herself into His hands.
And this is not only in words (as it happens in
some), but with a love in every way sincere, and
perfected by deeds.

0 ! my daughters, what a good paymaster God
is ; and you have a Lord and a Spouse from whom
nothing escapes, for He sees and understands it ;
and, therefore, though they may be very trifling
matters, do not neglect, for love of Him, to do all
you can, because His Majesty will reward you for
them, as if they were great, since He only consi-
ders the love wherewith you do them.

1 conclude, then, with this advice : that you
never detain yourselves longer than I told you,
for anything you do not understand, either in the
Holy Scriptures, or in the mysteries of our faith ;
neither terrify yourselves at the amorous words,
which you may hear passing in them between
God and the soul. The love He has had, and
still has for us, astonishes and confounds me the
more, ccmsidering what we are ; and knowing and

CONCEPTIONS OF DIVINE LOVE. 229

seeing there is no exaggeration of words whereby
He might prove His love for us, which He has not
exceeded by deeds. When you arrive there, I
beseech you to stay a little, and think on what He
has discoursed to us and done for us; then we
plainly perceive, that the love He bears us wag
so powerful and strong as to make Him suffer so
much : what more words can be required to
astonish us again ?

But to return to what I. was saying, there must
needs be great things and deep mysteries in these
words of such immense value, since learned men
have told me so, upon my requesting them to ex-
plain to me what the Holy Ghost meant to say
therein ; but yet they did not give any meaning
which was quite satisfactory. Hence, you may
suppose my pride is very excessive in undertaking
to explain to you something out of the " Canti-
cles /^ but this is not my intention (however little
may be my humihty), nor do I think I shall be
able to arrive at their true meaning.

My intention here is, that as I receive consola-
tion in what our Lord allows me to understand,
when I hear something mentioned from the ^' Can-
tiles," so I desire to tell you that which may per-
haps comfort you and me ; and if what I shall say
do not agree with the meaning, it is at least suit-
able to my purpose, since as long as we do not
depart from what the Church holds, and the Saints
believe (and the learned, who understand the mat-
ter, will examine what I say before you see it in
print), I think our Lord will allow us to do this,
as indeed He does when, meditating on His sacred
passion, we often think on those labours and tor-
ments which doubtless our Lord there suffered,
besides what is written by the Evangelists. If

230 CONCEPTIONS OF DIVINE LOVE.

this be not done through curiosity (as I mentioned
at first), but if we receive whatever His Majesty
shall enable us to understand, I consider it cer-
tain He is not displeased at our thus consoling
and delighting ourselves in His words and works.
In the same manner as it would delight a king to
see a shepherd, on whom He had bestowed some
favour, expressing astonishment on viewing his
embroidered robe, and pondering how it was
made, and what it wa&; so we women are not to
be so hindered from enjoying the riches of our
Lord, and from speaking of them, as to conceal
them entirely, thinking that thereby we do well.
We should rather first show our writings to
learned men; and if they approve them, then
communicate them to others. Neither do I think
(God knows well) that I succeed in what I write ;
but I only do as the shepherd does, whom I have
mentioned above ; I rejoice to communicate my
meditations to you, as to my daughters, though I
do so with many imperfections.

And so I begin with the assistance of my King,
and likewise with the leave of my confessor. God
grant, that as it has pleased Him to enable me to
effect something in other things which I have
said, or rather His Majesty by me (perhaps in
order to do you good), so I may succeed in this
also. But if not, I shall consider the time well
spent which I employ in writing and musing with
my own thoughts on a subject so divine, that I do
not deserve to hear it spoken of.

Methinks that in this which I mentioned at
first, the Spouse speaks with a third person, and
that the Holy Ghost gives us to understand there
are two natures in Christ, the one divine, and the
other human. I do not wish to dwell on this

CONCEPTIONS OF DIVINE LOVE. 231

point, because my intention is to speak of that
which I hope may do us good, who treat of
prayer (though everything serves to encourage
and astonish the soul, which loves our Lord with
ardent desires). His Majesty knows well, that
though I have sometimes heard the explanation of
these words, which, at my request, have been ex-
plained to me, yet it was not frequently, and I
do not now remember anything of the explana-
tion ; for I have a bad memory, so that I can say
nothing except what our Lord shall teach me,*
and what I think will suit my purpose. I do not
remember having ever heard any explanation of
this beginning, " Let him kiss me with the kiss of
his mouth."

O my Lord and my God ! what words are these
for a worm to utter to its Maker ! Blessed be
thou, O Lord ! who by so many ways hast in-
structed us. But who, my King ! dare utter these
words, but by your permission ? This astonishes
one ; and some perhaps may be astonished at my
saying that none can utter them. They will say,
"I am a fool; for the Spouse does not wish to
speak so, since the words ' kiss ' and ^ mouth ' have
many significations : it is also evident we should
not speak such words to God, and therefore it
would be good if simple people did not read these
things." I acknowledge these words may have
many meanings ; but the soul that is so inflamed
with love as to make her a fool, desires nothing
else but to utter these words, that God would not
take away His love from her. O Lord ! what are

* '' Porque tengo muy mala memoria, y asi no podr^ dezir
fiono lo que el Sefior meefisare/' &c. These words show us, that
the Saint was divvndy assisted in her writings. She says the
flame in her ** Life.**

232 CONCEPTIONS OF DIVINE LOVE.

we astonished at ? Is not the deed moFe to be
admired [than the words ?] Do we not unite our-
selves with the Most Holy Sacrament? I was
likewise thinking whether the Spouse here re-
quested the favour which Christ afterwards be-
stowed upon us, when He became our food. I also
considered whether she desired that close and
intimate union, which was afterwards eflfected by
God becoming man. and that friendship wUch H^
contracted with mankind ; for it is evident that a
kiss is a sign of peace, and of great friendship
between two persons. May our Lord help us to
understand how many kinds of peace there are.

One thing I wish to say, before I proceed fur-
ther, and in my opinion it is important, though it
might be more seasonable at another time ; but I
will mention now, lest I might forget it (for I con-
sider it most certain), and it is this, that many
persons will come to the Most Holy Sacrament in
mortal sin, and would to God I were dfeceived;
and if they should hear a soul, which is consumed
through her love of God, utter these words, they
would be greatly surprised, and would consider it
a great boldness ; at least, I am sure they would
not express themselves in these or such-like words
that are found in the " Canticles.^^ Love utters
them; and as these people have it not, they
may read the " Canticles '' every day, yet will not
practise them, or even dare to pronounce them ;
for truly the very hearing of them excites their
fear, because such words carry with them a great
majesty. Thou, indeed, O Lord ! art very majestic
in the Most Holy Sacrament ; but as they have
not a lively but a dead faith, these persons behold-
ing you so humble under the appearance of bread,
and as you say nothing to them, because they do

CONCEPTIONS OP DIVINE LOVE. 283

not deserve to hear you, presume so mueli on this
account to receive you.

Hence these words, taken literally, would of
themselves excite fear in one, if he that utters
them were in his perfect senses. But they do not
terrify those whom our Love and our Lord have
ravished out of themselves. You will pardon me
for saying this, and even more, though it be a
boldness. And, O my Lord ! if a kiss implies
peace and friendship, why do not souls beg of You
to ratify it with them ? What better thing can
we ask of You ? That which I request of You,
my Lord ! is to grant me this peace '^ with a kiss
of Your mouth.^' This, my daughters, is the
highest kind of petition, as I shall afterwards
explain to you.

CHAPTER II.

SHE MENTIONS NINE KINDS OF FALSE PEACE, IMFEBFBCT LOVE,

AND DECEITFUL PBATEB.

May God deliver you from many kinds of peace
which worldlings have ; God grant we may never
experience them, for they raise a perpetual war.
There is one peace, when a worldly man goes on
very quietly, plunged in great sins, and yet so
secure in his vices, that his conscience does not
trouble him in anything. This peace you have
already heard, that he and the devil are friends,
and that as long as he lives he will not make war
upon him, because in order to avoid such a war,
and not for the love of God, they would return a
little to our Lord and correct themselves. But
those who act in this manner will never continue

234 CONCEPTIONS OF DIYINE LOTS;

long in His service; and the devil^ knowing this^
continues to give them pleasure^ and they return
again to his friendship^ till he makes them under-
stand how false their peace was. Of these I have
no occasion to speak : let them enjoy their quiet ;
I trust in God so great an evil will not be found
amongst us.

The devil may also begin [to attack us] in little
things^ by another kind of peace ; and thus^ my
daughters^ whilst we live we must always fear
ourselves. When a Seligious begins to grow
relax in some things^ which in themselves seem
small^ and if she continue in this state a long time
and find no remorse of conscience^ this is a false
peace ; and thereby the devil makes her very bad.
Such is breaking any rule of the constitution,
in itself perhaps no sin^ and carelessness in per-
forming what our superior commands us^ though
this may be done without malice; still he in
reality holds the place of God, and it is good always
to obey him, since it is for this purpose we have
come here; and we should continually notice
what is his will in any other little matters which
happen, and though in themselves they may seem
to be no sins, yet they are imperfections, and will
infallibly happen, because we are women, I do
not deny it : but what I mean to say is, that they
are sorry for them, when they commit them, and
know they have done wrong : for otherwise (as I
was saying) the devil may be glad of it, and by
little and little he may go on making a soul
insensible. Regarding these small matters, I tell
you, daughters, that when the devil shall be able
to attain his end, he has gained a great deal.

And because I am afraid to proceed further,
therefore take great care, for the love of God,

CONCEPTIONS OF DIVINE LOVE. 235

since there must be a war in this life ; for^ among
so many enemies, it is not possible for us to stand
with our hands across ; but we must be continually
on our guard, and observe how we proceed both
in our interior and exterior. I also tell you, that
though in prayer our Lord may confer favours
upon you, yet when you are not engaged in it,
there will come a thousand stumbling-blocks and
little occasions ; as, for instance, breaking this rule
through negligence, not observing another, besides
internal troubles and temptations. I do not say
that this war is always to continue, or that it is
very common ; nor yet that troubles and tempta-
tions must never happen, for sometimes they are
rather great favours of God, and thus the soul
improves : in this world it is not possible to become
angels ; for this is not our nature.

The truth is, I am not troubled when I see a
soul in very great temptations, because if she have
a love and fear of our Lord, she will gain a great
deal: this I know. But if I see any persons
always going on quiet, and without any kind of
war (for I have met with some who, though I did
not see them o£Fend our Lord, always kept me in
fear), I am never secure of them, and therefore I
do often prove and try them all I can (since the
devil does not), that so they may see what they
are. I have indeed met with few such ; but it is
possible that, our Lord having raised a soul to a
high degree of contemplation, one may acquire
this method of proceeding, and possess a certain
internal joy. Still, for my part, I consider
that they know it not: and having examined
the subject, I perceive that sometimes they
have their little combats also, but these are more
rare.

236 CONCEPTIONS OP DIVINE LOVE.

Yet 80 it is, that I do not envy these souls, for
I have seriously considered the case. I see that
they advance much further, who sustain the
combat I have mentioned, and have as sublime
prayer in matters of perfection as we are able to
conceive in this world.

Let us now leave those souls who are so much
improved and mortified, after having endured this
for many years, that they find themselves, as it
were, dead to the world; the rest are commonly
accustomed to enjoy peace, yet not in such a way
as not to perceive the faults they commit, and be
very sorry for them. Hence you see, daughters,
that God conducts us in many ways: but I am
always fearful for you (as I said), when you have
no remorse for a fault which you commit ; since
even for a venial sin, I think you would be grieved
to the heart, as, thanks be to God, I believe you
now feel.

One thing observe and remember for my sake.
If when a person is alive, you prick her even very
slightly with a needle, does she not feel it ? Or
with a thorn, however smaU it may be, does it not
pain her ? Now if the soul be not dead, but have a
strong love of God, is it not a great grace for her
to feel grieved for any little thing she does, which
is not in accordance with our professions and obli-
gations ? O ! what an honour it is for a soul, to
whom God gives this solicitude, to make a bed of
roses and flowers for His Divine Majesty ! It is
quite impossible He should refuse to come and
regale Himself with her, even though late. O
God ! though we have left the world, what are we
doing in a monastery ? Wherefore came we here ?
In what can we employ ourselves better than
making in our souls lodgings for our Spouse^

CONCEPTIONS OF DIVINE LOVE, 237

since we take Him for such^ when we make our
profession ?

Let scrupulous persons understand me^ for I do
not speak of a fault committed once, or of faults that
cannot be known, nor always perceived; but I speak
of one who commits them very frequently, without
making any account of them, esteeming them as
nothing, experiencing no remorse of conscience,
nor endeavouring to correct them. I say again,
that this is a dangerous peace, and beware of it.

What, then, will become of those who give way
to frequent relaxatiotis of their rule ? God grant
there may be none such. The devil may, how-
ever, introduce the evil in many ways, since God
permits it on account of our sins. But there is no
necessity to speak of it here. I thought it useful
to say a little, in order to put you on your guard
against it.

Let us now pass on to the peace and friendship
which God begins to show us in prayer, on which
I shall say what His Majesty may give me to un-
derstand. But I thought fit to speak a little to
you at first of the peace which the world gives,
and our own sensuality aflPords us. Though what
I may explain is in many respects better explained
by others who have written on the subject ; yet
being poor, you may perhaps want money to pur-
chase the books, and you may find no one to
bestow an alms upon you; but what I say is
kept in the monastery, and you can all see it
together.

A person may be deceived many ways, in the
peace which the world gives. I will mention"
some of these ways, that we may bewail our
misery exceedingly, who through our own fault do
not arrive at an intimate, but are content with a

238 CONCEPTIONS OF DIVINE LOVE.

slight friendship with God. O Lord ! would that
we did not thus content ourselves, but remember
the reward is great and without end; and that
having already arrived at this great familiarity^
God even here below bestows this happiness upon
us ; and many tarry at the foot of the mountain,
who might ascend the top ! In other little things
which I have written for you, I have often told
you this ; and now I repeat it again, and beseech
you that our thoughts may always be courageous,
for hereby it may happen God will give you grace,
that your affections may be so likewise. Believe
me, this is very important.

There are then some persons who have obtained
the friendship of the Lord, for they make a good
confession of their sins, and repent of them ; but
scarcely have two days passed by, before they re-
turn to them again. Now, you may be sure, this
is not the peace and friendship which the Spouse
desires. Daughters, always endeavour not to be
going every time to your confessor, to acquaint
him with the same fault. It is true we cannot be
without them ; but at least let them be changed,
that they may not take root ; for then they wiU
be eradicated with more difficulty, and it may
even happen that from them may spring many
other roots. If we water every day a plant or
shrub that we have set, it will grow so large that
we shall afterwards require a spade and mattock
to dig it up. And so it seems to me it is the
same thing when we daily commit the same fault,
however little it may be, if we do not correct it ;
but if it should be allowed to grow only one or
ten days, and then be rooted up immediately, all
will be easy. This amendment you must beg of
our Lord in prayer, for of ourselves we can do

CONCEPTIONS OF DIVINE LOVE. 239

little : we should rather add to our former en-
treaties^ and in that dreadful judgment at the
hour of deaths they will help us^ and those
especially whom the judge chose in this life for
His spouses.

O great condescension of God ! which excites
and induces us to walk on with diligence. Strive
to please this Lord our King. But how ill do
those persons repay His friendship^ who so soon
again become His mortal enemies ! Greats indeed^
is the mercy of God ! What friend shall we find
so patient? When a breach happens even /or
OTice between two friends, it is never forgotten,
and never are they such friends again as they
were before. But how many times do we violate
our friendship with God ! How many years does
He wait for us in this manner! Blessed be
Thou, O my Lord ! who waitest for us with such
great compassion, that you seem to forget your
own greatness, in order not to punish so perfi-
dious a treason as ours ! This appears a dangerous
state to me ; for though the mercy of God be such
as we see it is, yet we often observe that many
die without confession. May God in his mercy
deliver you from so dreadfdl a fate.

There is another peace and friendship of the
world less evil than this, viz., that of persons who
are careful not to offend God mortally. But
these people keep themselves from mortal sins ;
yet, I think, from time to time they sin almost
mortally, for they take no care to guard against
venial sins, though they commit many in the day ;
and thus they come very near to mortal sin. '^ Do
you scruple at this V they say ; and many speak
thus (for I have heard them), ''This holy water
is sufficient, and so are the remedies which our

'240 CONCEPTIONS OF DIVINE LOVB.

Mother, the Churcli, uses/' O! how are these
words to be deplored ! For Ood's sake, daugh-
ters, use great caution here, so as never to become
careless about committing a venial sin (however
small it may be), under the pretext of such a
remedy; for it is very important always to have
so clean a conscience, that nothing may hinder
you from praying to our Lord, to grant you that
perfect friendship which the Spouse desires.

But this is not what I have now mentioned^
for that is a very suspicious friendship on many
grounds, because it tends to pleasures which dis-
turb the soul, and disposes us to great tepidity ;
nor do such persons know well whether they com-
mit a venial or a mortal sin. May God deUver you
from this ; for, because they imagine they are not
under the guilt of great sins, as they see others are,
they continue in tUs false peace. It is not, likewise,
a sign of perfect humility to judge our neighbours to
be worse than ourselves, since it may be that they
are much better, because they bewail their sins,
and this sometimes with great sorrow, and per-
haps with more firm resolutions than we do ; and
besides, many even go further, so as never to
offend God afterwards, either in great or little
things. But these others, thinking they do not
commit a grievous offence, give greater scope to
their delights, and taking care that their vocal
prayers should for the most part be properly said,
they are not carried to any higher degrees.

There is another kind of peace and friendship
which our Lord bestows on some persons, who,
though they would not absolutely offend Him in
anything, yet do not so carefully avoid the occa-
sions of sin. Now, though these individuals often
observe their appointed times for prayer, and our

CONCEPTIONS OF DIVINE LOVE. 241

Lord gives them tears and tenderness ; still they do
not wish to give up the pleasures of this life, but
prefer to have an easy and delightful life, for they
think that this quiet suits them well for living at
their ease.

This Ufe carries with it many changes, and it will
be very difficult for such as these to persevere in
virtue; for aa they do not withdraw themselves
from the delights of the world, they will soon be-
come relaxed in the way of our Lord, because there
are powerful enemies to turn us aside from it.

This, daughters, is not the friendship our Spouse
wishes ; nor do you desire it, but always keep your-
selves even from the least occasion, however small,
if you wish your soul to advance in perfection, and
to Uve with security. I know not why I mention
these things, except that you may understand the
dangers to which you expose yourselves, by not
resolutely quitting the pleasures of the world, in
order to avoid many faults and many troubles.

But there are so many ways by which our Lord
begins to enter into firiendship with souls, that it
seems to me it would be endless to mention those
I have known,* though I am a woman. What
then may not confessors tell us, and those persons
who more particularly converse with such souls?
Some of them quite astonish me, because nothing
seems to be wanting to them for being the friends
of God. I will give you some account of one in-
dividual especially, with whom I conversed not
long ago very familiarly.

She was a person who loved to communicate
very frequently, and never did she speak ill of any
one. She had tenderness, and lived in continuid
solitude, for she dwelt in a house by herself; she

* Tbat is, those itmlt whom I have known.

B

242 CONCEPTIONS OF DIVINE LOVE.

was of sucli a sweet disposition^ that nothing conld
make her angry, which was a very great perfec-
tion j she uttered no unbecoming language; had
never been married, neither was she now of an age
to marry; and besides, she had suffered great
afflictions, with her usual peace and tranquility.
When I noticed these good qualities, I thought
they were signs of a soul far advanced, and of
very high prayer. At first, I esteemed her ex-
ceedingly, because I saw she committed no offence
against God, and I heard £rom others also, that
she was careful not to commit any. But when I
conversed a Kttle more with her, I began to per-
ceive that all went on well with her till her interest
or self-love were touched ; then her conscience was
not so tender, but gross enough : for I discovered
. that though she suffered all things that were said
to her with patience, yet she still adhered to points
of honour or esteem, being thus Immersed in this
misery which held her captive. She was also so
much addicted to listening and inquiring after
what was said and done in the world, that I won-
dered how such a person could continue one hour
alone : she was likewise very fond of her own ease.
All her actions she gilded over, and excused from
sin; and, according to the reasons she gave, I
thought people would have wronged her in some
things, had they judged otherwise : but in other
matters (as the case was evident) they could not well
understand her proceedings. She quite captivated
me, and almost every one considered her to be a
saint. But I afterwards saw that, respecting the
persecutions which she mentioned as having suf-
fered, she ought not to have represented herself
as being free Jrom all blame; and I did not envy
her way of living, nor her sanctity. She and two

CONCEPTIONS OF DIVINE LOVE. 243

more whom I have seen in my life, who were
saints in their own opinion, have terrified me
more than all the sinners I ever saw. Beseech
our Lord to give us light ; and, daughters, praise
Him exceedingly who has brought you to these
monasteries, where, how much soever the devil
labours, he cannot delude you in the same way
that he does those who live in their own houses.

There are souls who seem to want nothing for
soaring to heaven itself, since, in their own opinion,
they attain perfection in everything; but no one
can understand *them, because in monasteries I
have never failed to understand them, since they
cannot do there what they like, but only what
they are commanded; and though in a secular
life they might sincerely desire to understand
themselves, because they are desirous of pleasing
God ; yet they cannot, because in whatever they
do they foUow their own will; or if sometimes
they deny themselves, still they are not much
accustomed to such mortification. Some persons,
however, are to be excepted, to whom for many
years our Lord has given light, to enable them to
find one who can understand them, and whom
they can obey, and whose great humility carries
with it little self-confidence; and though they
may be more learned, yet do they resign them-
selves to another's judgment.

Others there are who have left all for our Lord,
having neither house, nor estate, nor any desire
for pleasures (for they are penitents), nor for the
things of the world, since our Lord has already
enlightened them to know how miserable they
are ; but yet they place a great value on reputation,
and do nothing which is not very pleasing to men,
as well as to God. What great discretion and

B 2

244 CONCEPTIONS OF DIVINE LOVE.

prudence! These two qnaKties but ill agree
together ; and the misfortune is, that without per-
ceiving their own weakness, they prize their own
character with the world, almost more than their
friendship with God. These souls are generally
affected with the least thing which is spoken
about them; though it may be true, it disturbs
them : they do not carry their cross, but drag it
along the ground, and thus it burdens them, and
wearies them, and torments them exceedingly :
for if the cross be loved, it is carried with delight ;
this is certain. This then is not the Mendship
which the Spouse expects; and therefore, my
daus^hters (since you have taken the vow I men-
tioned in the beginnmg). be veiy careful you
dwell not in the world. Everything is only a
torment to you ; if you have forsaken more than
others, forsake the world also, its amusements, its
pleasures, and riches ; all of which, though false,
do yet please some men. What do you fear?
Know that you do not well understand the matter,
since for obtaining one favour which by a word
the world can bestow upon you, you must first
load yourselves with a thousand cares and obli-
gations, of which cares there is such abundance
^ we desire to please worldlings), that to avoid
being tedious, it would be out of place here, and
indeed quite impossible to mention them.

There are otW souls (and with these I con-
clude), in whom, if you observe them, you will
find certain signs by which it is manifest that they
begin to advance; and yet they stop in the midst
of their course. Though these neither care for
the words of men, nor for their own reputation ;
yet they are not accustomed to mortification and
to the denial of their own will : and hence it

CONCEPTIONS OF DIVINE LOVE. 245

seems the world has not departed from their
body; and even though they seem prepared to
suffer all things^ and already to be saints, yet in
important matters concerning the honour of our
Lord, they look to their own honour, and neglect
that of God. They do not perceive this fault, nor
imagine that they now fear the world, but only
God; still they fear what may happen, and that a
good work* might be the beginning of some great
evil, which it seems the devil suggests to them ; they
prophesy a thousand years beforehand what is to
come ! These are not the souls to imitate the act
of St. Peter, and cast themselves into the sea ; or
what many other Saints have done, to risk their
rest and their very lives for the good of souls. They
wish by a quiet way to attract souls to God, but
not to expose themselves to danger; nor does
faith effect much in them, because they always
follow their own resolutions. One thing I have
observed, viz., that out of religion, we see but few
in the world who trust in God for their support.
I know but two persons who have such a confidence.
But in religionf they already know they will
want for nothing, though I believe that whoever
enters into it sincerely, for God's sake only, will
not so much as think of this. But how many are
there, daughters, who would not abandon what
they have, were it not for the security they have
in religion? And because, on other occasions,
where I have given you directions, I have spoken
at length I of these pusillanimous souls, and shown
what harm they receive thereby, and what im-

* " Una obra virtuosa sea principio de mucbo mal" &c.

t That is, in the religious life.

J The Saint evidently alludes to the *' Book of the Founda-
tions," in which the subject is treated^ I have translated this
work, but it is not yet published.

246 CONCEPTIONS OF DIVINE LOVE.

mense good they derive by having at least great
desireSy when noble deeds cannot be done, I shall
say here nothing more about them. Since, then,
our Lord raises them to so high a state, let them
serve Him therein, and shut themselves up in a
corner ; for though they be religious, if they can-
not otherwise benefit their neighbours (especially
women) ; yet by heroic resolutions and ardent de-
sires of helping souls, their prayers will have great
power ; and either in their lifetime, or after their
death, our Lord perhaps will be pleased to make
them instrumental in doing good, just as He is
doing now with regard to our holy brother Diego,
who was a layman, and knew nothing but to serve;
yet God revives His memory so many years after
his death, in order that He may be an example to
us, by which we shall be excited to praise His
Majesty.

As, then, my daughters, our Lord has raised you
to this state, you want but little towards obtaining
that peace and friendship which the Spouse de-
sires. Cease not to implore it with continual
tears and fervent desires : do all you can on your
part to induce Him to give it to you, though it is
evident that this state is not the peace and friend-
ship which the Spouse asks. StiU our Lord con-
fers a great favour on those whom He raises to
this degree, because it is bestowed only after they
have practised prayer, penance, humiUty, and
many other virtues.

May our Lord be blessed for ever, who bestows
ail these upon us. Amen.

CONCEPTIONS OF DIVINS LOTE. 247

CHAPTER III.

ON TRUE PEACE — ^WHICH IS THE LOVE OP GOD, AND UNION

WITH CHBI8T.

"Let him kiss me with the kiss of his mouth." (Canticles, chap, i.)

O HOLY Spouse ! we now come to that which
you ask^ yiz., that blessed peace which makes a
soul expose herself to a war with all the world,
she herself remaining in perfect quiet and security.
O ! what a great happiness it is to obtain this
favour ! It is the union of a soul with the will of
God, so that there may be no division between
Him and her, but one and the same will, not in
words and desires only, but supported by deeds ;
hence, when she knows that she can serve her
Spouse better in something, she feels such a great
love and desire to please Him, that she listens not
to the reasons which the understanding ofiPers to
the contrary, nor does she heed the fears it repre-
sents to her; but she allows faith to operate.
Hence she regards not her own profit or quiet,
but understands now that therein consists all her
benefit.

You may think, daughters, that what I have
said is not exactly correct, since it is so commend-
able to act with discretion. But you should notice
one tlung, viz., to know (as far as you can, for it
cannot be known for certain) whether our Lord
has heard this your petition, ''to kiss you with
the kiss of His mouth.'' If you once discover this
by the effects proceeding from it, you must not
detain yourselves i^th anything, but forget your-
selves in order to please so dear a Spouse.

His Majesty makes Himself, in many ways,
perceived by those who enjoy this favour. Chie

248 CONCEPTIONS OF DIVINE LOVE.

sign is^ imdervaluing all earthly things^ and
esteeming them as they really are ; not desiring
any earthly good^ because you already know it is
vanity; taking no delight except with those who
love our Lord — to be weary of this life — ^to value
riches just as they deserve, and so on. This is
what He teaches those who have raised them to
such a state. A soul who has arrived there has
nothing to fear, unless her not having deserved
that God should be pleased to make use of her^ in
giving her troubles and occasions whereby she
may do Him some service, though it may cost her
much.

Here, then (as I have said), love and faith
work, and the soul does not make use of that, of
which the understanding informs her. This union
coming between the two spouses, has taught her
other things which the understandingcannot reach,
and which she therefore despises and treads under
her feet.

In order that we may understand this better, I
will make use of a comparison. In the country of
the Moors, there is a slave, who has a father, or
some great friend, very poor ; and yet, unless he
can redeem him, he has no means of being fre^.
To effect this object, his whole estate is not suffi-
cient ; he must become a slave himself for this
captive. The great love he has for him obliges
him to prefer his friend^s liberty before his own.
But discretion immediately steps in with her
many reasons, alleging that he is more bound to
himself; and it may be, that he has less courage
to bear such a captivity than the other ; that pos-
sibly he may be forced to deny his faith, and that
it is not proper to expose himself to such danger,
and so on. But O ! powerful love of God ! How

CONCEPTIONS OP DIVINE LOVE. 249

it thinks there is nothing impossible to one who
loves ! Happy the soul who has been able to
attain this peace of her God, which this Lord gives
in spite of all the dangers and afflictions of the
world, none of which she fears in serving so dear
a Spouse and Lord ; nor does she heed the reasons
such as the friend does whom we have just
mentioned.

You have read, sisters, of a certain Saint named
Paulinus, bishop and confessor, who, not for the
sake of any son or friend, but because he must
certainly have arrived at this happy state, viz.
this peace of our Lord, and to please His Majesty,
and in something to imitate all that He has done
for us, went into the country of the Moors,* to be
exchanged for a son of a certain widow, who came
to him in great affliction ; you have read how well
he succeeded, and what great profit he gained
thereby.

Lately, in our own times, I knew a person who
came to visit me, whom our Lord moved with
such great charity, that it cost him many tears to
obtain leave to go and exchange himself for a
slave. He spoke on the subject with me (for he
belonged to the Discalced Fathers of Peter of Al-
cantara) ; and, after many entreaties, he obtained
leave from his general : but when he was four
leagues from Algiers (whither he was bound, in
order to accomplish his desire), God took him to
Himself, and no doubt he received a blessed re-
ward. Now, how many discreet persons were there
who told him it was a foolish undertaking? It
seems such to those amongst tM also, who have not

* St. Paulinus was Bisbop of Nola, but Alban Butler does
not mention the circumstance of his having gone amoug the
Moors.

250 CONCEPTIONS OF DIVINE LOVE.

arrived at such a great love of our Lord. And
yet what greater extravagance^ than for us to end
the sleep of this life in such great prudence?
God grant we may deserve to enter heaven^ but
much more to be of the number of those who
have advanced so far in loving Grod.

But I now see that^ in order to effect such things^
we have need of His powerful assistance ; and
therefore I advise you, daughters^ that with the
Spouse^ you always beg this sweet peace, because
you may thus triumph over all the little fears of
the world, and resist them with every kind of quiet
and tranquillity. Is it not clear that on whom-
soever God shall biestow so great a favour as to
imite Himself in such close firiendship with his
soul, he will thereby become exceedingly enriched
with His blessings ? For truly these goods can-
not come from us, but only by requesting and
desiring that our Lord would bestow this favour
upon us, and even this, too, by His assistance.
As to the rest, what can a poor worm do when
sin makes it so cowardly and miserable, that we
measure all virtues exactly according to our mean
capacity. Now, daughters, what remedy is there
for this ? To desire with the Spouse, " Let Him
kiss me with the kiss of His mouth.''

If a poor country girl should marry a king, and
have children by him, are not those children of
blood royal ? Now, if our Lord confer so great a
favour on a soul, as to unite Himself so inseparably
to her, what desires, what effects, what children
of heroic actions,* might not come from this
union, unless it happen otherwise by her own
fault ! I am certain, that did we once come to

4(

Que hijos de obras heroXcae podHm nacer de alli 1 "

CONCEPTIONS OF DIVINE LOVE. 251

the Most Holy Sacrament with great fisdth and
love, that once would be sufficient to enrich us ;
how much more if we come frequently ! But it
seems our coming to Him is only a compliment,
and, therefore, we derive such little benefit. O
wretched world ! that keepest so closely shut the
eyes of those who live in thee, as not to discern
the treasures with which they might purchase
everlasting riches ! O Lord of heaven and earth !
how is it possible that, though living in this mortal
life, one may enjoy you with such particular friend-
ship, and that the Holy Ghost should so plainly
express it in these words ; and yet that we will
not understand what are the caresses wherewith
His Majesty regales souls in • these Canticles ?
What courtings, what sweet attractions! Only
one word would be sufficient to dissolve us into
you. Blessed be you, O Lord ! for we shall lose
nothing on your part. By how many ways and
means do you express love for us ! By labours,
by so cruel a death, by torments, by suflFering
every day, and pardoning injuries ; and not only
thus, but by certain words which woimd the soid
who loves you, which you scatter in the " Can-
ticles,'^ and which you teach her to say to you !
I know not how these could be endured, except
you helped him that feels them to endure them,
not as they deserve, but in proportion to our
weakness.

Now, my Lord, I ask you nothing else in this
life but "to kiss me with the kiss of your
mouth ;" and this in such a way that I should not
be able, even though I wished, to withdraw my-
self from this union and friendship. O Lord of
my life ! let my will always be so docile that it
may never depart from yours; and that there

252 CONCEPTIONS OF DIVINE LOVE.

may be nothing to hinder me from saying, 'My
God and my glory ! 'your breasts are better than

wine/ "

CHAPTER IV.

ON THE SWEET, PLEASANT, AND DELICIOUS LOVE OP GOD, WHICH
ABISES FROM GOD DWELLING IN THE SOUL BT THE PBAYEB
OP QUIET, SIGNIFIED BY THE WOBDS, " THE BREASTS OP GOD."

** Thy breasts are better than wine, smelling sweet of the best
ointments." — (Canticles, chap, i.)

O MY daughters, what great mysteries are con-
cealed imder these words ! God grant we may
feel them, for with difficulty can they be ex-
pressed. When His Majesty vouchsafes, in His
mercy, to grant the spouse this petition, He
begins to contract a Mendship with the soul,
which only those among you who have experienced
it can understand. On this subject I have treated
in two books,* (which, if our Lord please, you
will see after my death), at great length, because
I think you required it, and therefore I shall only
touch on the matter here. I know not whether I
shall explain it in the same words with which our
Lord was pleased to enable me to explain in the
books I wrote.

There is excited in the interior of the soul so
great a sweetness, that it makes her perceive very
clearly our Lord is very near to her. This is not
that kind of devotion which excites one much to
tears ; for though these cause a certain tenderness
when one weeps either over our Lord^s passion,

* The " Interior Castle." CastiUo Iraterior, o Las Moradas,
is the Spanish title of the books.

CONCEPTIONS OF DIVINE LOVE. 253

or over our own sins, yet it is not so great as this
prayer I speak of, and which I call the '^ Prayer
of Quiet/' on account of the repose it produces in
all the powers, so that the person seems to possess
God just as he wishes most. It is true, that
sometimes one finds it otherwise, when the soul is
not so engulfed; but with this sweetness the
whole interior and exterior man seems to be
delighted, as if some very delicious ointment were
poured into the inmost part of the soul, just like
an exquisite perfume ! It is as if we suddenly
came into a place where it is exhaling, not only
from one, but from many things ; and we know
not what it is, nor from which of them the scent
comes, but they all penetrate us. And so this
most delicious love of our God seems to enter into
the soul with such great sweetness, as to content
and satisfy her, though she cannot understand
what it is.

This is the meaning of what the Spouse says
here : — " Thy breasts are better than wine.'' And
yet she knows not how, nor whence that good
comes, which she would fain not lose. She would
not so much as stir, or look aside, that it might
not go away. And because, where I have spoken
in what I wrote, I mentioned what the soul is to
do here for her benefit (and this is only to let you
understand something of what I have written), I
will say no more here than tell you that, in this
friendship our Lord now discovers to the soul,
He is pleased to keep so strict an union with
her, in order that nothing maybe divided between
them both. Here great truths are imparted to
her, for this light is such that it dazzles her in
such a way, that she cannot know what the light
is : it makes her see and understand the vanity of

254 CONCEPTIONS OF DIVINE LOVE.

the world; though she does not see the master
who teaches her^ yet she ahready understands He is
with her. She is then so well instructed^ and this
with such great efiPects and strength^ in all virtues^
that she afterwards knows not herself; nor would
she do or say anything hut praise our Lord. And
when she isL t£ en^ymeSt, she is so immersed
and absorpt^ that she seems not to be herself^ but
rather to be seized with a kind of divine ebriety,*
that she knows not what she wishes^ nor what she
asks. In a word^ she knows nothing of herself^
yet she is not so much out of herself as not to
imderstand something of what passes.

It is true, that when this most opulent Spouse
is pleased to enrich and more sweetly to caress
souls, He so converts them into Himself, that like
a person swooning through excessive deUght and
pleasure, the soul seems to herself to be suspended
in those Divine arms, and to rest on that Divine
side, and those Divine breasts: and she does
nothing but enjoy herself, being supported by
Divine milk, wherewith her Spouse feeds and
strengthens her, that He may be able to regale
her, and make her increase every day in merit.

When she wakes out of that sleep and that
heavenly ebriety, she remains as it were asto-
nished and stupid, and is seized with a kind of
holy foolishness, so that it seems to me she may
use these words, " Thy breasts are better than
wine.^^ When she was in the beginning of
that ebriety, she thought she could ascend no
higher; but when she saw herself in a more
subUme degree, and wholly plunged in that im-
mense greatness of God, whereby she perceives
herself more supported, she aflfectionately com-

* ''Con una manera de borrachez diyina," &c.

CONCEPTIONS OF DIVINE LOVE. 255

pared it to breasts ; and therefore she saith, ^' Thy
breasts are better than wine/' For as a child
does not understand how he grows, nor knows
how he sucks, for (even without his sucking the
nipple, or doing anything on his part) often is
the nipple put into his mouth ; and so it is here ;
for the soul, of herself, is wholly ignorant whether
she does anything ; nor does she know how, nor
whence, so great a good comes to her.

You must understand this is the greatest good
that can be enjoyed in this life, even though all
the delights and pleasures of the world were
united together. She sees herself nourished and
strengthened, without knowing when she merited
it : she is also taught great truths without seeing
the Master who taught her ; she is confirmed in
virtues, and caressed by Him who knows how and
who is able to do it ; she knows not what to com-
pare it to, except to the caresses of a mother, who,
tenderly loving her infant, nurses and fondles
him.

O my daughters ! may our Lord grant you to
understand, or rather, to speak more correctly, to
tdste (for otherwise it cannot be conceived) what
the joy of the soul is when she is thus affected.
Hither let worldlings come, with their riches and
lordships, with their pleasures, honours, and trin-
kets; for though they could enjoy all these
without the troubles that inevitably follow them
(which is impossible); yet they could not, in a
thousand years, enjoy the pleasure which in one
moment a soul possesses, which our Lord has
brought to this state. If St. Paul says, that
the sufferings of this life are not worthy to be
compared with the glory to come, I say they are
not worthy nor able to merit one hour of that

256 CONCEPTIONS OF DIVINE LOVE,

delight which God gives here to the soul ; and in
my opinion, no joy or delight can be compared
therewith, or can merit from our Lord so sweet a
consolation, a union so close, a love which so
evidently makes one understand the baseness of
worldly things. Very pleasant labours those are
here below, to be compared with this delight ! For
if they are not endured for God^s sake, they are
worthless; but if they should, His Majesty always
proportions them according to our strength, since,
being so miserable and cowardly, we are so a&aid
of them,

O my daughters ! let us awake at length, for
God's sake, out of this dream of the world, and
consider that he reserves not for us in the other
life the reward of loving Him, but He begins His
payment in this. O my Jesus ! who can declare
the benefit that comes to us tram casting our-
selves into the arms of our Lord, and making a
covenant with His Majesty, so that " I am for my
Beloved, and my Beloved for me/' Let us not
love ourselves so excessively as ^' to pull out our
own eyes,'^ as the saying is. I repeat again, O
my God ! and I again beseech You, by the blood
of Your Son, to bestow this favour upon me, " of
kissing me with the kiss of Your mouth,'^ and of
giving me Your breasts, for without You, what am
If O Lord ? If not united with You, what am I
worth? K I turn away in the leaat from Your
Majesty, where shall I stop? O my Lord, my
Mercy, and my Good ! what more excellent bless-
ing can I wish for in this life, than to be so
united to You, that there may be no division
between You and me ? Li such company, what
can appear difficult? When You are so near,
what may not be attempted for You? What ii

CONCEPTIONS OF DIVINE LOVE. 257

there for which I can thank myself, and not rather
blame myself exceedingly, for not serving You ?
With St. Austin, I therefore beseech You with a
fervent resolution ; ^^ Give what You command,
and command what You please,'^* and I shall
never, with Your assistance and grace, break Your
commandments.

* tt

Da quod jubes, et jube quod vis."

8

APPENDIX.

No. I.

1. The earth which is uncultivated, though very fertile,
will produce briers and thorns ; and so wiH it be with a
man s understanding.

2. Speak well of Spiritual things, such as religious men,
priests, and hermits.

3. Among many persons, always speak little.

4. Conduct yourself modestly in ail you do or say.

6. Never contend much, especially m matters of little
moment.

6. Speak to every one with a well-regulated cheerfulness.

7. On no occasion show contempt.

8. Never blame any one without judgment, and humi-
lity, and self-confusion.

9. Acconmiodate yourselves to the temper of those you
converse with ; with the joyful be glad, and with the sor-
rowful sad : in a word, become all to all, that so you may
gain all.

10. Never speak without weighing your words well, and
fervently recommending them to our Lord, that so you
may speak nothing which may displease Him.

11. Never excuse yourself, but upon very good grounds.

12. Never mention anything about yourself <feserving
of praise, such as your knowledge, virtues, descent, except
you have some hope it may do good ; and then mention it
with humility, remembering that all these gifts come from
the hand of God.

13. Never exaggerate anything ; but give your opinion
with moderation.

s 2

260 APPENDIX.

* 14. In every discourse and conversation, always bring
in some spiritual subject, for this may prevent idle words
and detraction.

15. Never assert anythingwithout first beingcertain of it.

16. Never offer to give your opinion on all matters, ex-
cept it be asked, or charity require it.

17. When any one speaks to you on spiritual subjects,
hear him with humility and as a disciple, and take to
yourself the good he shall say.

18. Discover all your temptations to your Superior and
Confessor, and also your imperfections and difficulties, that
he may give you advice ana a remedy to overcome them.

19. JDo not remain out of your cell, nor go out without
a reason ; and when you do go out, beg w>d*s grace not
to offend Him.

20. Neither eat nor drink, but at the usual time, and
then give many thanks to Grod.

21. Do everything as if you were reaUy in the presence
of His Majesty, for by this means a soul gains much.

22. Never hear or speak ill of any one, except yourself:
and when you rejoice m this, you are going on well.

23. Every action you do, offer it to God, and pray that
it may tend to His honour and glory.

24. When you are merry, use no immoderate laughter,
but an humbfe, modest, affable and edifying mirth.

25. Always imagine yourself to be the servant of all,
and consider Christ our Lord in all, and thus you will show
them respect and reverence.

26. Be ever ready to obey, as if Christ our Lord, in the
person of your Superior, had commanded you.

27. In every action, and in every hour, examine your
conscience ; and having observed your defects, endeavour
to correct them by the divine assistance : by this means,
you will soon attain perfection.

28. Take no notice of the defects of others, but only of
their virtues : mind your own defects.

29. Always have strong desires of suffering for Christ,
in everything on every occasion.

30. Every day make frequent oblations of yourself to
God, and do this with great fervour.

31. What YOU meditate upon in the morning, place be-
fore you all the day, and use much diligence in this point,
for it will be of great benefit to you.

32. Observe carefully the thoughts with which our Lord

APPSKDIZ. 261

may inspire you, and execute the desires which He shall
give you in prayer.

33. Always shun sin^larity as much as possible, for it
does great harm to a Community.

34. Often read the Constitution and Bules of your
Order, and observe them faithfully.

35. In every creature consider the providence and wis-
dom of Grod, and in all things praise Him.

36. Disengage your heart from every object. Seek and
you will find God.

37. Never show outwardly more devotion than you have
within : but you may lawfully hide any indevotion.

38. Do not discover your devotion, but for some great
necessity : ** my secret to myself," said St. Francis and
St. Bernard.

39. Complain not of your diet, whether ^ood or bad :
remember the gall and vinegar of Jesus Chnst.

40. Speak to no one at table, nor lift up your eyes to
look at another person.

41. Think on the table of heaven and its food, viz.,
God : and its guests, viz., the angels : raise up your eyes
to that table and desire to sit down at it.

42. Before your Superior (in whom you should consider
you see Christ himself), never speak except what is neces-
sary, and with great reverence.

43. Never do anything which you would not do before
every one.

44. Make no comparisons, for they are odious things,

45. When you are blamed for anything, receive the
reproof with interior and exterior humility ; and pray to
God for your reprover.

46. When one Superior commands you something, do
not tell him that another commands the contrary ; but
imagine they have all pious intentions, and obey each one
iaAat he aommands.

47. Be not curious to discover or ask questions about
things that do not concern you.

48. Bemember to bewail your past life and your present
tepidity, and how unj)repared you are for going to heaven ;
that so you may live in fear, which is the cause of great
good.

49. Always do what those in the House desire of you,
if it be not contrary to obedience ; and answer them with
humility and sweetness.

262 APPENDIX.

50. Desire nothing pecnliar concerning diet and apparel,
except upon some urgent necessity.

61. Never desist from mortifymg and humbling your-
self in all things, till death.

52. Ever accustom yourself to make frequent acts of
love, for they inflame and soften the soul.

53. Make acts of all other virtues.

54. Offer all things to the Eternal Father, together with
the merits of His Son Jesus Christ.

55. Be gentle to all, and to yourself severe.

56. On the Festivals of the Saints meditate on their
virtues, and beseech God to endow you with them.

67. Use great care every night m the examination of
your conscience.

68. On the day that you Communicate, let your prayer
be to consider, that bemg so miserable a sinner, yet you
are allowed to receive Gk)d ; and at night, consider that
you have received Him.

69. When you are Superioress, never blame any one m
anger, but only when it is over, and thus your rebuke will
do good.

^. Diligently aim at perfection, and conduct all your
affairs with devotion.

61. Exercise yourself frequently in the fear of the
Lord, for it keeps the soul in compunction and humility.

62. Consider well how soon persons change, and how
little reason we have to trust them : adhere, therefore,
closely to Grod, who is unchangeable.

63. Endeavour to treat on the affairs of your soul with
a Confessor, who is spiritual and learned.

64. Every time you Communicate, beg some gift of God,
through the great mercy wherewith He is pleased to come
into your poor soul.

66. Though you may have many Saints for your advo-
cates, yet cnoose particularly St. Joseph, for he is very
powerful with God.

66. In time of sadness and trouble, do not omit the
good works of prayer and penance you were accustomed
to do ; for the devil tries to make you omit them : but
rather practise them more than formerly, and you will see
how soon our Lord will relieve you.

67. Donotdiscover your temptations and imperfections to
those of the House who are less advanced (for thus you may
hurt both yourself and others), but only to the more perfect.

APPENDIX. 263

68. Ilemember that you have only one soul ; that you
can die but once ; that you have but one short life ; that
there is but one glory, and this is Eternal, and thus you
will endure many things.

69. Let your desire be to see God; your fear lest you
lose Him ; your grief that you do not enjoy Him ; your
joy at that which may bring you to Him ; and thus you
will live in great peace.

The following Maxims or Sentences are also supposed
to have been composed by the Saint : —
Let nothing disturb you. Kada te turbe.
Let nothing terrify yoiu Nada te espante.

All things pass away. Todo se pasa.

God is unchangeable. Dios no se muda.

Patience gains everything. Lapacienciatodolo alcanza.
He who adheres to God Quien a Dios tiene nada le

wants nothing. falte.

God alone is simcient. Solo Dios basta.

No. II.

A LIST OF ST. TEBESA 8 WOBES.

1. Comes her " Life," written by herself, at the com-
mand of her Confessor. The Saint be^an to write it at
Avila, in 1661 : she completed it at Toledo the following
year. She soon after divided it into Chapters, and added
the History of the Foundation of St. Joseph's Convent.
For remarks on this wondrous Life, see Inreface to the
English Translation. (Dolman, 1851.)

2. Kext come what are called ** Belations" (Belaciones),
which seem to be additions to her Life. They consist of
the First, Second, and Third Eelation, and refer to a
variety of spiritual subjects. The first was written in the
Monastery of the Incarnation, 1660 ; and the second was
composed the following year. The third is the most sub-
lime and spiritual of the three. This was composed in
1676.

3. Is the ** Way of Perfection " (Camino de Perfecion).
See Pre£ftce to the Translation.

264 APFmrDix.

4 Is the " Interior Castl^' (Castillo Interior), op " The
Mansions" (Las Moradas). The Saint composed this work
in obedience to her Confessor, Dr. Velasquez, who after-
wards became Archbishop of Compostella. She com-
menced it at Toledo in the year 157/ , and finished it at
Avila the same year. It is oivided into Seven Mansions.
In the first Mlansion, souls are described who have al-
ready some good desires ; who pray mentally or Yocally,
though not so oft^i, nor with sudi great attention as they
ought, being distracted with worldly pleasures or busi-
ness. These persons are represented as being aware of
their present state of misery, and seek help by prayer.

In the Second Mansion are souls who have partly over-
come the great difficulties they sufiered inthe first Mansion,
by the Diyine assistance, ana haye left off some oi their
former sins : but they cannot conquer their will so £Eur as
to avoid the occasions of temptations to evil. They endure
great afflictions and combats.

In the Third Mansion are souls who abstain from occa-
sions of sin, and also from many venial sins : they are
lovers of penance, prayer, and recollection, and sometimes
enjoy great pleasure and sweetness, and likewise tender-
ness and the gifb of tears : yet they are troubled with
aridities, i&c.

In the Fourth Mansion souls are advanced to the first
de^ee of supernatural p»rayer, in which the will remains
imited to Grod, and certain spiritual delights and consola-
tions are infrised into the soul, which cannot be attained
by human industry.

In the Fifth Mansion souls are still further united with.
Grod, by which the fEusulties of the soul are suspended, so
that tfaie imagination is imable to think of anything but
God ; and the body remains deprived of speech, sense^
and motion. The soul also attains the Prayer of Union.

In the Sixth Mansion, the souls enjoy a total suspen-
sion of the fEumlties, joroed with several acute, yet most
delightfrd internal pains, which do not continue long, but
often return.

In the Seventh Mansion, souls attain the highest and
most sublime degree of siq>ematnral prayer : they feel the

Sresence of the Most Blessed TriniW m their interior, and
erive the greatest joy from it. Kaptures and ecstasies
cease, and the senses and other faculties are not sus-
pended.

APFBITDIX. 265

Though this work is not ao practical as the " Way of
Perfection," yet it is more snblime, and more closely re-
sembles Hie life. It was evidently written nnder the in*
fiuence of divine inspiration, as the acts of her canonization
testify. The purity of the style, and the sublimity of her
doctrme are wonderfuL What the Saint says in general
terms in her " life," is here reduced to method and order.
Yepes, and Eibera, and Palafox, &c., speak in the highest
terms of this work ; and, indeed, St. Teresa heneif prefers
it to her '* Life." (See Letter 44th, tom. ii.)

6. The ** Foundations " (Libro de las Fundaciones) are
a continuation of her ** Life." They have been translated,
and I hope will soon be published. Li the preface I have
given every particular respectiujg them. Our Lord Him-
self commanded ilie Saint to write them. She commenced
the book in the year 1573.

It displays, in a most remarkable manner, all the heroic
virtues for which the Saint was so wondeiiuUy distin-
guished. No novel was ever so interesting, if I may be
allowed such a companson. The Foundation of the
Monastery at Granada was added by the Yen. Anna h
Jesu, by the command of P. Gratian.

6. " The Method of Visiting the Convents of Discalced
Nims," I have already translated: it is published by
Du£^. The prudence, wisdom, judgment, and other vir-
tues, which tnis short treatise displays, make it highly
valuable.

7. " Conceptions of Divine Love on certain words of
the Book of^ Canticles :" (Conceptos del Amor de Dioa
Bobre algunas Palabras de los Cantares de Solamon).
These " Conceptions " seem to hava been written about
the year 1577, or the beginning of 1578. They unfor-
tunately consist of only seven cnapters. Father Gratian
informs us that the Samt wrote these ** Conceptions " by
the command of one of her confessors. But another priest
(whose name the Saint does not mention), to whom she
soon after went to confession, commanded her to bum the
manuscript, without having seen it, thinking, no doubt,
that it was dangerous for an illiterate woman to write on so
difficult a part of the Sacred Scripture. Saint Teresa im-
mediately obeyed the command, and thus perished a work
which, judging from the few chapters that remain, must
have been in every way equal to her other books. The
seven chapters were preserved by another person, wha

266 APPENDIX.

copied them before the manuscript was burnt. The con-
fessor, no doubt, acted from the best and purest motives, but
he ought certainly to have perused the manuscript before
he gave the command: he would then have discovered
that what the Saint wrote, was not an explanation of the
"Book of Canticles," but only sublime meditations on
prayer and the love of God.

Father Gratian published these seven chapters at Brus-
sels, in the year 1612. D'Andilly savs of them, " That he
never remembers to have read anything so beautiful, and
which so powerfully tends to raise up me soul to admire
the infmite majesly of God, and the wonders of His
grace."

8. " Exclamations of the Soul to her God," were first
translated by the illustrious Bishop Milner (London,
1790). They were written in 1679, and not in 1669, as
several writers mistake. It is also incorrect to style them
" Exclamations after Communion." The Spanish title is,
" Esclamaciones, o, Meditaciones del Alma a su IHos."
O^e language is high, clear, and penetrating, and fuU of
divme aspirations.

9. " The Admonitions to her Kuns," I have translated
in Appendix No. I.

10. The Saint wrote some spiritual Hvmns, called in
Spanish, " Glosa." Under the name of a third person, the
Saint thus alludes to her poetic efiusions in the sixteenth
chapter of her " life :" — " I know a certain person who,
though she was no poetess, made very feeling verses ex-
tempore, declaring the sweet pain she sufierea; and these
were not composed by her understandinff," &c. In Appen-
dix No. 4, annexed to the Translation of the Life, Ihave
given the most sublime and remarkable of the poetic
pieces, together with a French translation, by IJe La
Monnoye. Woodhead has given an English translation,
but it is a very poor one. Indeed, it is aunost impossible
properiy to translate the original.

11. Tie " Letters " of the Saint are exceedingljr valuable
and interesting. She carried on a most extensive corre-
spondence wim Bishops, Monks, Kuns, Superiors, and
mends and relatives, &c., for many years of her life. The
number which has been published amounts to 342 ; and
eighty-seven fragments or letters. The Spanish edition ex-
tends to four volumes quarto. It was firstpublished inl668,
with the valuable notes of Palafox. The Abb^ Migne

APPENDIX. 267

published in 1840 three new letters of the Saint, which he
discovered in the Convent of the Carmelites, at Paris. M.
Pelicot was the first who translated thfe Saint's letters
into French. (Anvers, 1707.) Another translation was
made by Chappe de Ligny, but it does not include all the
letters. Marie Marguerite de Maupeau, published another
translation, which, tnough praised by many for its elegance
and fidelity, does not, on the whole, seem to meet with
the approbation of the Bollandists. (See vol. vii. p. 458.)

Several of the Saint's letters have unfortunately been
lost. It is said that she commanded the Yen. Anna a
Jesu to destroy all the letters she had ever received from her.
St. John of the Cross also destroyed many of them, when
he was persecuted for having taken the part of the Saint.

So powerful were the influence and sanctity of her life,
that the reformation of her Order may be said to have
been effected solely by her letters ; and were these the
only writings we possessed of the Saint, they would alone
be a lasting monument to her fame. The purity and
beauty of the style is perfect.

12. The Saint also orew admirable " Constitutions ** for
the government of her Reformed Order.

Among most of the Spanish editions and French trans-
lations, are found " Meditations on the Lord's Prayer."
Several writers attribute them to St. Teresa. But the
Bollandists prove that thev ought not to be included
amon^ the genuine works of the Saint ; first, because the
style IS quite different from St. Teresa's ; second, because
the tradition of the whole Order is against their being
attributed to the Saint; third, because most of her
biographers pass them over in silence, which they would
not certainly do had they been convinced the " Medita-
tions" were written by the Saint; fourth, why should
she think it necessary to explain the Lord's Prayer when
she had already done so in the " Way of Perfection P"
• StUl the " Meditations " are very useful. I translated
them because I once thought they were genuine.

" It is by studying the Saint's Works," as Eibera ob-
serves, '*that her seraphic virtues and sublime genius
are discovered, and with what fulness of grace our
Lord caressed her." (Lib. v. cap. xxxv.) The Bull of the
Saint's canonization thus bears testimony to the excellence
of her works: — "Prseter hsec omnia divinse beneficin
munera, quibus hanc Dilectam suam, quasi pretiosis moni-

268 APPENDIX.

libiis deooratam esse Toluit Omni^otens, aliis etiam gratiis
et donis abund^ ipsam locupletavit : adimpleyit enim ^am
spirita inteUigentise, ut non solum bonorum operom in
Ecclesi^ Dei exempla relinqueret, sed et illam coelestis
sapientiffi imbribuB irrigaret, editis de Mystica Tbeologia,
aliisque etiam molta pietate refertis libellis, ex quibus
Fidelium mentes uberrimos fructos percipiunt, et ad
supemsB patriae desiderium maxim^ excitantur." (15.) I
know of no SMnt*8 works which have received such un-
qualified praises, as are here bestowed, by the highest
authority m the Church, on the writings of St. Teresa.

Luis de Leon thus expresses his high opinion of the
Saint's works : — " The Holy Spirit 1ms left us, in the
writings of St. Teresa, a most rare and admirable ex-
ample ; for she far outstrips the genius of many authors,
in the sublimity of her subjects, and the clearness and
depth with which she handles them. As to the purity of
her diction, and the elegance of her style, which are so
pleasing to her readers, I know no one in our language
who can be compared with her. Hence, as often as I
read her works, I cannot help admiring them exceedingly ;
nay in many parts, it seems to me that I hear not a
woman speaJang, but the Holy Spirit Himself, for I am
firmly persuaded that He often Erected her pen, and in-
spired her with thoughts and expressions," &c. (Preface
to the Saint's Works.)

Nicolas Antonio (in BibL Hisp. art. Teresia) thus ex-
presses his admiration: — "The most difficult subjects,
which are far above the powers and genius of the most
learned men, this simple and illiterate virgin explains in.
her works with such clearness and penetration, that one
must asknowledge (as indeed the Samt herself does) that
she acquired her learning from above." Don Eugenio de
Ochoa has published some of the select works of the
Saint, and in his preface to the " Way of Perfection," he
uses these words :-*" Plena del amor de Dios y mirando
con horror todo lo que pudiese ofenderle o* apartarle de ^1,
da a sus palabras un bano, por decirlo asi, de temura, y a
sus imagenes im no s^ qu^ de infantil, de dulce, de sen-
cillo que arrebafca el almA, abrasa el corazon, y seduce los

sentidos Como escritora y como muger Santa

Teresa fu^ admiracion del siglo de Felipe U. y el objeto
de los elogios de los Prelados y mas aventaja dos escritores
de aquel y de los siguientes reinados ; y si las alabanzas

AFFEN^DIZ. 269

de hombres de conscido talento dan mayor briUo 4 la
aureola de gloria que circnnda un nombre, pocas seran tan
radiosas comola de la Santa, pnes le dieron su Inz los
Luises, los Palafox, los Yuepes, los Eipaldas, los Eiberas,
el Maestro Avila, los Ibanez, y otros insignes letrados."

The testimonies of other learned men may be seen in
the Bollandists (vol. vii. p. 461).

It is remarkable, that the iUnstrious and profound
Leibnitz exceedingly esteemed and praised the works of
our Saint. (See his Epist. to Andreo Morelli, anno 1696.)

No. III.

E. Louis de Leon mentions, that some papers came into
his hands written by St. Teresa, among wnich he found
the following " Relations," which he thought worthy of
being published. They come (in the Antwerp ed. 1649)
immemately after the Saint's Liie.

"Our Lord one day said to me : * Thinkest thou, daughter,
that merit consists m enjoying P Ko : it is only in work-
ing, in suffering, and m lovmgP (Piensas, Hija, que
est^ el merecer en gozar P No : estik sino en obrar, en
padecer, y en amar.) Thou hast never heard that
bt. Paul was admitted to heavenly joys, except once, but
that he suffered often ; and thou seest my whole life was
foil of sufferings, and only once hast thou heard of my
joy on Mount Thabor. Think not, when thou seest my
mother holding me in her arms, that she enjoyed the
delight without grievous torments. From the time when
Simeon spoke these words : " Thine own soul a sword
shall pierce," my Father gave her a clear light to see what
I was to suffer. The great Saints who lived in the deserts
did great penance, and besides had very great conflicts
with the devil and with themselves, and they passed a
long time without spiritual consolation. Believe me,
daughter, that whom my Father loves best. He afflicts
the most, and His love is proportioned to the crosses He
sends them. In what can I express my love for you
more, than by desirinjg for you what I chose for myself P
Behold these woun<£ : your sorrow will never equal
these.'

270 APPENDIX.

" When I beffan to apply myself that day to prayer, I
felt such a violent pain in my head, that I tnought it
would be ahnost impossible for me to pray. Our Lord
then said to me : ' By this, daughter,' thou mayst see the
reward of my suffering, for since thou wantest health to
speak with me, I have spoken to thee and caressed thee.'
It is ceritain that I remained recollected afterwards, for
about an hour and a half, during which He spoke to me
the words I have just mentioned. I knew not where I
was, and I experienced such great joy that I cannot
express it. My head also got well, at which I wondered
much, though I had an extreme desire to suffer.

" On Palm-Sunday, after I had communicated, I was
seized with a great rapture, so that I could not swallow
the heart ; and as I kept it in my mouth, I thought when
I came to myself, that my mouth was full of blood, and it
seemed that both my face and body were covered with it :
it also appeared to be warm, as if our Lord had just then
shed it. The sweetness I found was excessive. (M.e
parece estava caliente, como que entonces acabara de
derramarla el Senor, y era excesiva la suavidad que
entonces sentia, &c.) Our Lord said to me : * Daughter,
I wish my blood to benefit thee, and fear not lest my
mercy should fail thee. I shed it with great pain, and
thou enjoy est it with great delight. Thou seest I abund-
antly reward the pleasure which thou hast given me this
day.* These ^ords He spoke, because for above thirty
years I was accustomed to communicate on Palm-Sunday,
if I could, and I endeavoured to prepare my soul to
entertain my Lord, for I thought tne Jews had shown
Him great cruelty, after so solemn a reception.

" I had read in a book, that it was an imperfection to
keep curious pictures, upon which I desired to part with
one that I had in my ceU ; and even before I read this, I
thought it more becoming religious poverty to have none
but those which were made of pap.®^' ^^^ Lord spoke to
me on this subject and said : ' This is no good mortifica-
tion; which was better, poverty or the love of GodP
Since then love was lost, whatever helped to excite love, I
was neither to remove from myself, nor forbid it to my
nuns ; that the book only spoke of superfluous pictures,
not against pictures themseh^es ; that the devil laboured
with the followers of Luther, to deprive them of all means
of exciting affections, and so they went on to destruction.

APPENDIX. 271

My faithM ones, danghter, onght now more than ever, to
practise the contrary to what they do. (Que lo que el
demonio hazia con los Luteranos, era quitarles todos los
medios para mas despertar, y asi iban perdidos.')

" Being one day in fear whether I were in a state of
grace or no, our Lord said to me : * Daughter, light is
widely different from darkness : none shall perish without
knowmg it. He will deceive himself that presumes on
spiritual favours : true security is the testimony of a
good conscience. But let no one think that he can of
Himself remain in light ; this depends on my grace. The
best remedy for keeping in the light is to Know that the
soul of herself can do nothing, and that all comes from
me ; for though she be in the Hght, yet the moment tliat I
depart, night comes on. This is true humility, for a soul to
know what she can do, and what I can do. Do not omit to
write down the admonitions which I give you, lest they be
forgotten.*

" On St. Sebastian's Eve, the first year that I was prioress
in the monastery of the Incdmation, ajs the choir was
beginning the '. Salve Begina,* I saw the Mother of God
descending with a great multitude of angels, and placing
herself in fhe seat of the prioress. I thought I saw not
the picture which was over the seat, but our Lady herself.
She seemed to me somewhat to resemble the picture given
to me by the Countess (of Osma,) though I had but little
time to compare them, being in a great ecstasy. She
continued thus all the time of the * Salve,* and said to me :
* Thou didst well to place me here. I wiU be present at
the praises which are given to my Son, and will present
them to Him (Yo estar^ presente a las alabanzas que
hizieren a mi Hijo, y se las presentar^.*)

" One day after receiving the most B. Sacrament, I
thought I saw most clearly mat our Lord placed Himself
near me, and began to comfort me with great kindness.
Among other things He said : * Seest thou here, daughter,
that it IS IP Show me thy hands.* Methought He took them
and put them to His 8id.e, and said : * Behold my wounds :
thou art nothing without me.* By some thmgs which
He told me, I understood that an;er He ascended into
heaven. He never descended on earth to converse with
any one, except in the holy Sacrament. He told me that
at His B/Csurrection He visited His Mother, because she
had great need of Him, for her grief had so deeply pierced

272 AFFX2n>ix.

her heart that for some time she was not in' her senses ;
He remained a long time with her, becaose it was ne-
cessary.

" After I had once communicated on the second d^ in
Lent, in St. Joseph^s monastery at Malagon, onr Lord
appeared to me in a vision represented to the imagina-
tion ; and while I was looking on Him, I saw that instead
of the crown of thorns on ^s head, He had a crown a£
excessive splendour. Being much devoted to this mystery
(the crowning with thorns), I was exceedingly comforted
with the sight; and I began to think what a grievous
torment that must have been, which had so many wounds.
Our Lord told me, * not to grieve for these wonnds, but
for the many which men now gave Him.' I asked what
I could do to remedy these insults P I was resolved to do
anything. He answered : ' It was now no time for rest,
but that I should hasten the erection of these houses
because He took repose in the souls of those who were in
those monasteries. That I should receive as many as
off€ red themselves, for there were several persons who did
not serve Him, because thej had no monastery to enter.'
He commanded me to write the 'Foundation of these
Houses, &c.*/'

There are several other ** Selations" of the saint, which
I have translated and published. (See '* Select Transla-
tions from St. Teresa." Duffy, Dubhn, 1850.) ^

AFPBNDIX. 273

No. IV.

Thb following details connected with an authentic like-
ness of St. Teresa, kindly furnished me by the Rev. John
Wyse, will be found interesting.

" I believe there are two or three authentic portraits of
the Saint, taken at di£ferent periods of her Life. I am well
acquainted with one, existing in a monastery of the Order
where I once spent several months. The place is about
fifteen miles from Eome, and is called Monte Compatri.

" The picture is considered to be very valuable. St. Teresa
is represented in her habit, and at the age of sixty-three,
and IS strikingly unlike any of the ideal portraits of her.
The likeness, nowever, is known to be very exact, as it
gives every trait with precision, even to the moles which the
Saint had on her face. Great care of course is taken of it,
and the monks tell you even of certain wonders performed
by its means. On the whole, it is most interesting, as
being the only one taken at that time of her life,** &c.

I wish my reverend friend could inform me in what
year the Hkeness was taken. Mr. Digby has also seen the
same picture. I may add here, that tnere is a very fine
likeness of the Saint at Princethorpe Convent, belonging
to the B-ev. C. Comberbach. It is however only a copy,
the original being now in the possession of a community at
Brussels. An original portrait is said to exist in a con-
vent of the Order at Vienna ; and the Bollandists, in their
last magnificent volume, give what appears to be a good
likeness of the Saint. The two fervent communities of
Teresians in England possess likenesses of their seraphic
mother, but they cannot vouch for their being authentic.

The following interesting description of St. Teresa's
person is taken from Bibera*s Life of the Saint : —

" As among the angels, the one who is endowed with
greater gifts of nature surpasses his fellows in the order of
grace; so it onen happens among creatures, that those
whom the Almighty favours with more especial spiritual
gifts, are at the same time possessed of great bodily
attractions. Such was the case with the blessed Teresa,
for the love our Lord bore her was manifested in her
natural acquirements.

" In her younger days she was of good stature and pleas-
ing form, and of this traces remained, even till the period
of her death. Her body was stout and fair ; her face

T

274 APPENDIX.

round and iiiU, and of an a^i^reeable expression ; her com-
plexion was somewhat ruddy, which during prayer was
oflen illuminated, and shone with resplendent orightness.
The whole countenance had a sweetness of expression far
above nature.

"Her hair was black and curly, and the forehead high,
regular, and beautiful. Her eyes were round and bla^,
and slightly protruded, but not immoderately ; they were
well set, and of a soft and lively expression. When she
laughed, they glistened and bore a diarming sweetness*
though when sne wished to assume a grave appearance
her eyes spoke her thoughts.

" Her nose was small, out the extremity was round and
somewhat prominent. It cannot be said that her mouth
was either large or small ; the upper lip was regular and
delicately formed, but the lower a little thick and slightly
bent; still there was on them a something very sweet
and beautiful. Her teeth were also exceeoingly beauti-
ful ; and her chin was remarkably fine. Her neck was
lar^e, though rather short. Her hands were small and
dehcately formed.

" On the left side of her face were three small moles,
which added greatly to the natural beauty of her counte-
nance. One was a little below the middle of her nose,
another between the mouth and nose, and a third below
the mouth.

** These particulars of her person I received from those
who for a long time enjoved ner friendship. During the
Saint's lifetime, John of Miseria took her likeness, by
the conmiand of his Provincial, Father Gratian. By
ordering this likeness to be made, he conferred a great
favour on posterity ; though, considering who the Saint
was, he ought to have had the best painter in Spain.**
(Book iv. chap, i.) See the Bollandist (p. 345), where a
likeness of the Saint is given, according to the description
above.

FINIS.

cox (brothers) and wyman, privtrrs, grrat qurrn rtrrkt.

-'■ -I